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The Star of Bethlehem, heralding the advent 

of the Chief Corner-Stone of our faith 

(see Ephesians ii. 20). 



Corner-stones of Jfaitb 



OR, THE 

ORIGIN AND CHARACTERISTICS OF THE CHRISTIAN 

DENOMINATIONS OF THE UNITED STATES 



REV. CHARLES H^MALL, B. D, M. A 

MEMBER OF THE AMERICAN HISTORICAL, ASSOCIATION 



WITH CORROBORATIVE STATEMENTS 

FROM EMINENT DIVINES OF THE LEADING 

DENOMINATIONS 



INTRODUCTION BY 

REV. JOHN HENRY BARROWS, D. D., LL. D. 

PRESIDENT OF THE WORLD'S PARLIAMENT OF 

RELIGIONS, AND HASKELL LECTURER, CHICAGO UNIVERSITY 

ON CHRISTIANITY IN INDIA AND ORIENTAL COUNTRIES 



ILLUSTRATED 



* 



NEW YORK 
E. B. TREAT & COMPANY 

PRESS OF THE TREASURY MAGAZINE 

1898 



^ 



iS7 




IMy 



Copyright, 1898, by 
E. B. Treat & Company 



259 



The Publishers are under obligations to and herein acknowledge 

courtesies kindly shown by the Methodist Book Concern, the New 

England Magazine, publishers of "History of the Baptists," and 

J. S. Ogilvie, publisher; to Rev. J. C. Jenson, editor 

of American Lutheran Biographies, Rev. M. C. 

Tiers of the Disciples Church, and Rev. E. 

T. Corwin, author of a manual of the 

Reformed Church in America. 



_-- r 






JUL 



COPY 
1098, 



Hi 



EIVED« 






PREFACE 

THESE pages are the growth from a pamphlet published by 
the author, a few years ago, uuder the title of " Denomina- 
tional Characteristics." He was at that time professor of pastoral 
theology and church institutions in Howard University, Wash- 
ington, D. C, and the pamphlet was designed for use in his classes. 
That edition was soon exhausted, and a revision and enlargement 
begun, as there seemed to be a demand for it ; and as the work 
of thorough revision was fairly undertaken, it became evident 
that a larger plan and much fuller treatment was needed. 

The aim has been to present the different Christian denomina- 
tions concisely, clearly, and accurately, so that the reader may 
obtain a general knowledge of their characteristics and a just 
appreciation of the place and importance of each of them in the 
religious life of our country. The difficulty of so stating the dis- 
tinguishing features as to leave no room for criticism is enhanced 
by the fact that each separate religious body has within itself 
leaders of considerably different doctrinal and ecclesiastical opin- 
ions, while the history of each denomination reveals different 
phases of opinion as prevailing at different times. It would be 
impossible, of course, within the limits of a single volume, to give 
a complete and exhaustive history and description of each of our 
many denominations ; but the author has endeavored briefly to 
show the facts of their origin and growth, and fairly to set forth 
their characteristics and spirit ; and to supplement his work there 
is added, for each of the larger denominations, a statement by one 

5 



6 PREFACE 

of its living leaders under his own name, giving a free and full 
exposition of his reasons for preferring, the church of his con- 
nection. 

Added to each chapter is a bibliography by means of which 
those who wish will be helped toward further study. 

Special acknowledgment should be made to Dr. H. K. Carroll's 
" Religious Forces of the United States/' and to the American 
Church History Series (thirteen volumes), of which that is 
Volume I. The assistance of the Rev. Franklin Noble, D.D., 
editor of the " Treasury Magazine," in examining, revising, and 
editing, has been invaluable. The excellent work of the pub- 
lisher, especially in the illustrations, speaks for itself. Many of 
the illustrations are from old portraits, difficult to obtain, and of 
different form and style, but valuable in bringing before us 
founders and pioneers of the churches. 

This volume is sent forth with the hope that a better acquain- 
tance with the characteristics of the many denominations will tend 
to minimize the differences and help to truer Christian unity ; that 
the " corner-stones of faith " may all be builded together with the 
chief Corner-stone, "in whom all the building fitly framed to- 
gether groweth unto a holy temple in the Lord." 

Charles H. Small. 
The Parsonage, Hudson, O., 
April, 1898. 



CONTENTS 



PAGE 

CHAPTER I. BEGINNINGS OF THE CHURCH. 

Its Origin in Heaven .26 

The Churches of Apostolic Times .27 

The Creed and Worship of the Early Church 29 

Persecuted "by the Jews, Greeks, and Romans 30 

Evidences from the Catacombs of Rome 31 

Constantine Adopts Christianity as the State Religion, a.d. 313 . . 31 

The Apostles' and Nicene Creeds Formed 32 

The Church {Basilica) and Cathedral Recognized 33 

Decay of the Western Roman Empire, Fourth and Fifth Centuries . 33 

The Fall of the Eastern Empire, One Thousand Years Later ... 34 

The Augustine, Calvinistic, and Romish System 34 

The Roman Catholic the Oldest Church 35 

The Convulsive Throes of the Reformation 35 

Pilgrims, Huguenots, and Others Emigrate to America 35 

The First Churches Established in this Country 36 

The Beginnings of the Various Denominations 37 

The Constitution of the United States Provides for Religious Liberty 39 

Great Revival of 1735, led by Edwards, Whitefield, and Others . . 40 

Hierarchal, Prelatical, Representative, and Independent Polities . 41 

The Two Doctrinal Systems, Calvinism and Arminianism .... 43 

The Westminster Confession and Heidelberg Catechism 44 

The Thirty-nine Articles of the Episcopal Church 45 

Arminianism and Methodism 45 

The Council at Constantinople, a.d. 381 45 

CHAPTER II. ROMAN CATHOLIC CHURCH. 

Growth of Hierarchical Power 51 

Centralization in Cities, Especially in Rome 51 

Charlemagne and the Pope, a.d. 800 52 

Beginning of Temporal Power of the Pope, Eighth Century .... 53 

Spanish and French Explorers in America 53 

7 



8 CONTENTS 

PAGE 

English Eoman Catholics in Maryland 54 

Lord Baltimore — Bishop John Carroll, 1784 55 

Pope the Head of the Church — Cardinals 56 

Plenary Councils — Fundamental Teachings 57 

Eoman and Protestant Doctrine as to Christ 58 

Infallible Teaching — The Seven Sacraments 59 

Confirmation, Penance, Extreme Unction, Matrimony, etc 60 

Purgatory — Immaculate Conception '. . 61 

Infallibility — Indulgences— Douay Bible, 1609-10 62 

Traditions — Old Catholics, 1870 — Eeformed Catholics 63 

Greek Church : How Differing from Eoman Catholic 64 

"Why I Am a Catholic." 

By Dr. Edward McGlynn 67 

CHAPTEE III. EPISCOPAL CHUECH. 

Episcopal Church in America and England 81 

Distinguishing Features — Early Christian Bishops 82 

Early Episcopalians in the Colonies, 1607-92 83 

William and Mary College, 1692 — King's Chapel, Boston, 1689 ... 84 

Bishops White and Provost, 1787 85 

Present Organization in the United States 86 

Members of the Church — Deaconesses and Sisterhoods 88 

Teachings of the Protestant Episcopal Church 90 

The Creeds and the Thirty-Nine Articles 92 

High-church Position — Low-church Position .93 

Proposed Change of Name 95 

The Sacraments — Liturgy . 97 

The Lambeth Declaration 98 

" Why I Am an Episcopalian." 

By Eev. William E. Huntington, D.D. ........ 101 

Eeformed Episcopal Church. 

Organized in New York, 1873 115 

Distinctive Principles and Doctrines 116 

Moravian Church. 

Origin in Bohemia, 1467 — Came to Savannah, Ga., 1733 119 

Organization and Doctrines 120 

CHAPTEE IV. PEESBYTEEIAN CHUECH. 

Fundamental Principles — Parent Body 125 

Origin in Scotland, France, Switzerland, Ireland 126 



CONTENTS 9 

PAGE 

Huguenots and Puritans — First Presbytery in United States, 1705 . 127 

Francis Makemie, 1683— William Tennent— The "Log College" . 128 

Separation of New School — Eeunion 129 

Governing Bodies and Officers — Old Church at Jamaica 131 

Presbytery, Synod, and General Assembly 133 

Divine Sovereignty — Calvinism — Modified Calvinism 135 

Modes of Worship — Objections to Liturgical Forms 138 

" Why I Am a Presbyterian." 

By Rev. Theodore L. Cuyler, D.D., LL.D 141 

Presbyterian Church South. 

Cause of Separation from Northern Church, 1861 147 

History of Differences on Slavery 148 

Cumberland Presbyterian Church. 
Origination in Kentucky, 1810 — Distinctive Declarations .... 149 

United Presbyterian Church. 
Organized, 1858. History and Distinctive Principles 153 

" Why I Am a United Presbyterian." 

By Rev. J. G. D. Findley 155 

Reformed Presbyterian Church. 
Formed by Separation, 1833 165 

Covenanters. 
Organized, 1829. Distinctive Characteristics 167 

" Why I Am a Covenanter." 

" By Rev. John W. F. Carlisle .169 

Associate Churches of North America. 
Formed by Separation, 1822 and 1858 175 

CHAPTER V. REFORMED CHURCHES. 

Of Presbyterian Family — Dutch Reformed Church 179 

Distinguished from Lutherans 179 

American Beginning at New Amsterdam, 1628 180 

First General Synod, 1794 180 

Government: Consistory and Synods 181 

Heidelberg Catechism and other Standards 182 

Forms of Worship — Colleges and Schools 183 

True Reformed and Christian Reformed Churches 183 



10 CONTENTS 

PAGE 

German Reformed Church — First Synod, 1747 185 

Mercersberg Seminary — Polity — Missions 187 

Charter of Dutch Church iu New York, 1696 189 

" Why I Am of the Faith of the Reformed Church." 

By Rev. George S. Bishop, D.D 191 

CHAPTER VI. LUTHERAN CHURCH. 

Came to America with Dutch Reformed 201 

Organized First Synod, 1648 203 

Combine Independency and Presbyterianism . 203 

Augsburg Confession and Formula of Concord 204 

Free Use of Liturgy 205 

General Synod Organized, 1820 206 

United Synod of the South, 1866 206 

General Council, 1867 — Synodical Conference, 1872 207 

United Norwegian Church, 1890 207 

Synod of Ohio, 1818— Evangelical Synod of North America, 1840 . 209 

Swedish Evangelical Mission Covenant, 1885 211 

" Why a Lutheran." 

By Rev. J. G. Butler, D. D 213 

CHAPTER VII. METHODISM. 

Beginning at Oxford, under Wesley 221 

Georgia Mission — Open-air Preaching — First Chapel, 1739 . . . .222 

Moravian Influence — Bohler — Barbara Heck 223 

Embury Begins in America, 1766 224 

Captain Webb — Bishops Coke and Asbury 225 

Full Organization of Methodist Episcopal Church, 1784 225 

Powers of Bishops and other Officers 225 

Power and Organization of Conferences 229 

Members Admitted by Probation 231 

Arminian Doctrine — Non-liturgical Worship 232 

Missions — Book Concern — Epworth League, Organized, 1890 . . . 233 
" Why We Are Methodists." 

By President B. P. Raymond, D.D 237 

Methodist Episcopal Church South. 

Organized on Account of Slavery, 1846 245 

Probation not Required 247 

Methodist Protestant Church. 
Organized, 1828. Distinctive Teachings 250 



CONTENTS 11 

PAGE 

American Wesleyan Church. 
Separated on Account of Slavery, 1843 251 

Free Methodist Church. 
Organized, 1860 253 

Smaller Methodist Bodies. 
Congregational, New Congregational, Independent, and Primitive . 255 

CHAPTER VIII. UNITED BRETHREN AND EVANGELICALS. 

Begun in Preaching of Otterbein and Boehm 262 

Organized, 1800 — Statement of Belief — Secession of 1889 . . . . 262 

Evangelical Association 265 

Jacob Albright Chosen Bishop, 1800 265 

Articles of Faith — Missions 267 

United Evangelical Church 269 

Articles of Faith, and Discipline, 1894 269 

CHAPTER IX. CONGREGATIONALISTS. 

Two Distinctive Features — Beginnings in Scrooby, England . . . 273 

Pilgrims and Puritans at Plymouth, 1620, and Boston, 1630 .... 275 

Salem Church Organized, 1629 276 

Persecution by Puritans — Half-way Covenant, 1662 277 

Great Awakening of 1737 — Church and State 278 

Cooperation with Presbyterians, 1801-58 ... 279 

Principles of Organization 281 

Councils and Associations 282 

Theological Range — Creed of 1883 — Council of 1892 283 

Usages of Worship — American Board of Foreign Missions, 1810 . . 285 

Christian Endeavor Movement Organized, 1881 288 

"Why I Am a Congregationalist." 

By Rev. William E. Barton, D.D 289 

CHAPTER X. UNITARIANS AND UNIVERSALISTS. 

Unitarian Development in New England 303 

Henry Ware in Harvard, 1805 304 

Andover Theological Seminary, 1808 304 

Channing's Discourse, 1819 „ . . 304 



12 CONTENTS 

PAGE 

American Unitarian Association, 1825 305 

National Conference, 1865 — Teaching . 305 

The Universalist Church. 

Ancient Opinion — John Murray, 1770 309 

Organization of Association, 1785 ; Convention, 1790 310 

Summary of Doctrine, 1897 — Distinctive Teachings 310 

Worship and Membership — Young People 313 

CHAPTER XI. BAPTISTS. 

Anabaptists in the Netherlands and England 317 

First Baptist Church in London, 1611 318 

Connection with Waldenses 319 

Roger Williams in Massachusetts and Rhode Island, 1639 .... 321 

General Convention Organized, 1814 322 

Judson's Conversion — Ecclesiastical Independence 323 

No Creed Formally Adopted . 324 

Regenerate Membership — Missions . „ . 325 

Southern Baptists. 
Separated because of Slavery, 1845 327 

Colored Baptists. 
Organized in Savannah, Ga., 1788 329 

Freewill Baptists and Others. 

First Church in Durham, N. H., 1780 330 

Seventh-day Baptists, 1671 — General Baptists, 1824 — Anti-mission 331 

Six-principle Baptists, Separate Baptists, and Others 332 

" Why Am I a Baptist ? " 

By Rev. Robert Stuart Mac Arthur, D.D 335 

CHAPTER XII. DISCIPLES AND CHRISTIANS. 

Disciples Begin in 1827, under Alexander Campbell 355 

B. W. Stone and Walter Scott 356 

Organization and Teaching — Likeness to Baptists 357 

" Why I Am a Disciple of Christ." 

By Rev. F. D. Power, D.D 361 

The Christians. 

Origin in 1806 from Three Distinct Movements 367 

Form of Government and Teaching 368 

Schools and Colleges — Convention of 1894 370 



CONTENTS 13 

PAGE 

CHAPTER XIII. THE FRIENDS. 

Preaching of George Fox (born 1624) . « ......... 373 

Came to America in Seventeenth Century 373 

William Penn in Pennsylvania, 1682 373 

Yearly Meeting — Rights of Women 375 

No Creed — Simplicity of Worship 376 

Free Quakers — Slavery — Hicksite Division, 1827-28 ...... 377 

The Wilbukites and " Primitive " Friends 380 

Shakers Differ from Quakers . 381 

" Why I Am a Friend." 

By Rev. F. G. Cartland . . 383 

CHAPTER XVI. ADVENTISTS, NEW CHURCH, AND OTHERS. 

Adventists, or Millerites. 
Preaching of Miller, 1831 — Teaching Government . . . . . . . 397 

Evangelical, Christians, Seventh-day, and other Adventists . . . 398 

Dunkers, or Brethren. 
Came from Germany, 1719 — Government ; Worship — Branches . . 400 

Mennonites. 
Came from Germany, 1683 — Articles of Faith, 1632 — Branches . .402 

Churches of God, or Winebrennerians. 
Distinct Organization, 1830 — Objection to Creeds and Sects . . . 404 

The New Church, or Swedenborgians. 
First American Congregation in Baltimore, 1792 — Teachings . . . 405 

Christian Union Churches. 
Organically Associated, 1864 — Enumeration of Principles . . . .407 

CHAPTER XV. SALVATION ARMY, VOLUNTEERS, AND OTHERS. 

Origin in 1878 — Came to America, 1880 411 

Military Organization — Not Strictly a Church 412 

Volunteers. 
Organized in 1896 — Cardinal Doctrines — Ordination 414 

Catholic Apostolic Church, or Irvingites. 
Organized in England, 1835 — Fourfold Ministry — Doctrines . . . 416 



14 CONTENTS 

PAGE 

Plymouth Brethren. 
Began in England about 1830 — Branches in the United States . . 417 

Social Brethren Church. 
Organized about 1867 — Modes of Baptism . . . . „ 418 

River Brethren. 
From Switzerland, 1750 „ . . . 418 

Christadelphians. 
No Ordained Ministers — Baptism by Immersion Essential .... 419 

SCHWENKFELDERS. 

Kasper von Schwenkfeld came to Pennsylvania, 1734 — Doctrines 419 

CHAPTER XVI. MORMONS, SPIRITUALISTS, AND OTHERS. 

The Book of Morman — Joseph Smith — Brigham Young 423 

Organized in New York State, 1830 — Customs — Rites — Beliefs . . 425 
Polygamy Sanctioned, 1850 — Abandoned, 1895 427 

Reorganized Latter-day Saints. 
Earliest Conference, 1852 — Repudiated Polygamy, 1870 428 

The Church Triumphant. 
Schweinfurth and Mrs. Beekman 430 

Spiritualists. 
Began in New York State, 1848 — Their Doctrines 430 

Christian Scientists. 
Church Formed in Boston, 1879 — Mrs. Eddy's Teachings . . , . 431 

Inspirationists. 
Came from Germany to New York State, 1841 ......... 433 

Removed to Iowa, 1856 433 

Harmony Community. 
Begun by George Rapp in 1803 — Established, 1824. 434 

Separatists. 
Stephen Huber, Leader in Germany . . • . o . 434 

Oneida Community. 
Established by J. H. Noyes, at Oneida, N. Y., 1847 435 



CONTENTS 15 

PAGE 

Society for Ethical Culture, 
Founded by Professor Adler, in New York, 1876 ........ 435 

Theosophists. 
Founded in New York, 1875 — Numbers and Objects ..... .436 

Waldenses. 
Colony Established in North Carolina, 1893 436 

CHAPTER XVII. MOVEMENTS TOWARD UNITY. 

Present General Discussion 439 

The Chicago-Lambeth Articles, 1886-87 440 

League of Catholic Unity 441 

Disciples and Congregationalists, 1895 442 

Brotherhood of Christian Unity, 1891 443 

The Pope's Encyclical, 1896 444 

Federation of Lutheran Synods 445 

Christian Unity and Church Union 446 

Dr. Schaff on Variety in Unity 447 

Federation of Free Churches in England 448 

APPENDIX. 

Chronology or Church History . . ........... . 451 

Summary of Denominations 457 

Denominational Grouping 465 

Statistics „ „ . 469 



LIST OF ILLUSTRATIONS 



PAGE 

The Star of Bethlehem Frontispiece 

Earliest Known Portrait of Christ (from the Catacombs) 26 

Portrait of Christ (from an Emerald Intaglio) ......... 26 

Coin of Constantine II ... 27 

Coin of Constans • 27 

Bethany, Olivet, and Jerusalem 28 

Map of the Catacombs of Calixtus, Rome 30 

Gallery with Tombs, in the Catacombs 31 

The Baptism of our Lord (from the Catacombs) . 32 

A Primitive Communion (from the Catacombs) 34 

Symbols of Peace (from the Catacombs) 35 

Symbolical Palms and Crown 36 

Slab from the Jewish Catacombs 36 

Statue of the Good Shepherd 37 

Christian Burial-place 37 

The Jordan Valley 38 

Mount of Beatitudes, or Horns of Hattin 39 

Antioch in Syria 40 

Caesarea, where the Gospel was First Preached 41 

Thyatira 42 

Cana of Galilee, where Christ's First Miracle was Performed .... 44 

Jerusalem from Mount of Olives 46 

Site of Capernaum 47 

Railroad from Jerusalem to Jaffa 48 

St. Peter's and the Vatican „ 50 

Statue of Peter, Rome 52 

Lord Baltimore, Founder of Maryland 53 

St. Joseph's Cathedral, St. Augustine, Fla 54 

Samuel de Champlain, First Governor of Canada . . 55 

Father Marquette Exploring the Upper Mississippi 58 

17 



Episcopal Group , . 80 



18 LIST OF ILLUSTRATIONS 

PAGE 

Charles Carroll, Signer of the Declaration of Independence 59 

John Carroll, First Bishop of the United States , . 61 

Catholic Cathedral, Fifth Avenue, New York 66 

Dr. Edward McGlynn „ 68 

Bishop William White 

Bishop Samuel Seabury 

Bishop Edward Bass 

Bishop James Madison 

Bishop Samuel Provost 

Rev. George Keith 

St. Martin's Church, Oldest Church in England, Sixth Century .... 82 

Tower of Episcopal Church, Jamestown, Va., 1612 84 

Christ Church (the Old North), Boston, Mass., 1723 86 

Christ Church, Philadelphia, 1727 88 

St. Paul's Church, Broadway, New York, 1764 90 

Trinity Church, New York 91 

Trinity Church, Boston, Mass., 1735 92 

Bishop Phillips Brooks 93 

King's (Columbia) College, New York, 1754 94 

Trinity College, Hartford, Conn., 1824 95 

Grace Episcopal Church, Broadway, New York 96 

Episcopal Church Missions House, New York 97 

Episcopal Church of St. John the Divine 100 

Rev. William R. Huntington, D.D 102 

Episcopal Church (Bishop Cheney's), Chicago 114 

Rev. George D. Cummins, D.D 116 

General James Oglethorpe 119 

Moravian Church 121 

Rev. John Calvin 
Rev. John Knox 
Rev. Gilbert Tennent 
Rev. John Witherspoon 
Rev. John McMillan 
Rev. Archibald Alexander 
Rev. John Rogers 

Old Tennent Church, Monmouth, N. J., 1692 126 

Princeton College, New Jersey, Chartered 1746 128 

Rev. George Whitefield 129 

Monument to John Witherspoon 131 

Presbyterian Church, Jamaica, Long Island, 1656 132 

Mission Scenes, Dakota and Florida 134 

Rev. Albert Barnes, D.D 135 

Presbyterian Church, Fifth Avenue, New York 136 



Presbyterian Group 124 



> Reformed Church Group 187 



LIST OF ILLUSTRATIONS 19 

PAGE 

William E. Dodge, Philanthropist ....;. 137 

Hon. William Strong, United States Supreme Judge . 138 

Presbyterian Mission Building, New York 139 

Princeton University 140 

Rev. Theodore L. Cuyter, D.D 1 142 

Presbyterian Church South, Louisville, Ky 146 

Rev. James Henley Thornwell, D. D 148 

Rev. Finis Ewing 150 

Cumberland Presbyterian Church, Fort Worth, Tex 151 

United Presbyterian Church 152 

Rev. J. G. D. Findley 156 

Reformed Presbyterian Church „ 164 

Geneva College, Beaver Falls, Pa 168 

Rev. John W. F. Carlisle 170 

Rev. J. H. Livingston, D.D. 

Rev. Isaac N. Wyckoff 

Rev. J. M. Mathews 

Rev. George W. Bethune 

Rev. James S. Cannon 

Rev. Jacob Brodhead, D.D. 

Rev. Peter Labagh 

Peter Stuyvesant, Director-General of the New Netherlands .... 180 

The " Half Moon," Commanded by Hendrik Hudson, 1607 181 

Dutch Reformed Church, Albany, N. Y., 1656 182 

Dutch Church, Tarrytown, N. Y., 1697 184 

Dutch Church, Fulton Street, New York 186 

Reformed (Dutch) Church, Fifty-seventh Street, New York 188 

Rev. George S. Bishop, D.D 192 

Rutgers College, New Brunswick, N. J 198 

Rev. H. M. Muhlenberg, D.D. 
Rev. C. F. W. Walther, D.D. 
Rev. S. S. Schmucker, D.D. 
Rev. Ezra Keller, D.D. 
Rev. C. P. Krauth, Sr., D.D. 
Rev. Prof. David Lysnes 
Rev. Prof. L. P. Esbjorn 

Martin Luther, Portrait by Lucas Cranach . 202 

Melanchthon 203 

Zwingli 203 

Wartburg Castle, Germany 204 

Lutheran Church (Dr. J. A. Seiss), Philadelphia 208 

Lutheran College, Gettysburg, Pa 210 

Memorial Church, Washington, D. C 212 



Lutheran Group 200 



20 LIST OF ILLUSTRATIONS 

PAGE 

Rev. J. G. Butler, D.D 214 

Rev. John Wesley 
Rev. Francis Asbury 
Rev. Thomas Coke 

Rev. Philip Embury }> Methodist Group ' ... 220 

Rev. William McKendree 
Bishop Joshua Soule 
Rev. Nathan Bangs 

John Wesley Rescued from the Burning Rectory 222 

Barbara Heck 223 

" Wesley Chapel," John Street, New York 224 

Westminster Memorial to the Wesleys 226 

Captain Webb, Evangelist 227 

Metropolitan Church, Washington, D. C 228 

Wilbur Fiske, D.D., First President of Wesleyan University .... 229 

Wesleyan University, Middletown, Conn 230 

Rev. Peter Cartwright 231 

"Wesley Oak," Frederica, Ga 233 

Baltimore Female College 234 

Methodist Publishing and Mission House, New York 236 

Rev. B. P. Raymond, D.D., Presideut of Wesleyan University .... 238 

Vanderbilt University, Nashville, Tenn 244 

Wesley Memorial Church, Savannah, Ga 246 

Methodist Protestant Church, Adrian, Mich 248 

Wesleyan Methodist Church 252 

Free Methodist Church 254 

Bishop John Barrick 259 

Livingston College, Salisbury, N. C 260 

United Brethren Church, Arcanum, 262 

Rev. Philip William Otterbein . 263 

Rev. Martin Boehm 264 

United Brethren Church, Dayton, 264 

Evangelical Chnrch, Elgin, 111 266 

Rev. Jacob Albright 267 

Governor John Winthrop 
Rev. Jonathan Edwards 
Rev. John Cotton 
Rev. Cotton Mathers 
Rev. John Davenport 
Rev. Timothy Dwight 
Rev. Nathaniel Emmons 

The " Mayflower " Landing the Pilgrims, 1620 274 

John Eliot Preaching to the Indians, 1660 275 



Congregational Group 272 



Baptist Group . 316 



LIST OF ILLUSTRATIONS 21 

PAGE 

Congregational Meeting-house, Hingham, Mass 276 

Old South Church, Boston, 1669 278 

Governor John Winthrop's Statue, Boston 279 

Congregational Church, Union Park, Chicago 280 

Faith Monument, Plymouth, Mass 281 

Monument to Missions, Williamstown, Mass 282 

Rev. Charles G. Finney 283 

Rev. Lyman Beecher 284 

Rev. Henry Ward Beecher 285 

Yale College, New Haven, Conn 286 

Lowell Mason, Author and Composer 287 

Rev. William E. Barton 290 

Harvard College, Cambridge, Mass., 1726 ........ ... 304 

Unitarian Church 306 

Rev. John Murray 310 

Universalist Church, Boston, Mass .....-» , . . 311 

Rev. Isaac Backus 
Rev. Samuel Stillman 
Rev. James Manning 
Rev. John Leland 
Rev. Thomas Baldwin 
Rev. Daniel Sharp 
Rev. Alfred Bennett 

John Buny an, Author of "Pilgrim's Progress" 318 

Bedford Jail, England .319 

Monument to John Bunyan, London 320 

Landing of Roger Williams at Providence, R. 1 322 

First Baptist Church, Providence, R. 1 324 

Monument to Roger Williams, Providence, R. 1 326 

Rev. Adoniram Judson, First American Foreign Missionary .... 327 

Brown University, Providence, R. 1 328 

Bas-relief Portrait of Oliver Holden, Composer of "Coronation" . . . 329 

Samuel F. Smith, Author of " My Country ! 'tis of Thee " 330 

Judson Memorial Church, New York 334 

Rev. R. S. MacArthur, D.D 336 

Baptist Church (Dr. R. S. MacArthur), New York 339 

Rev. Alexander Campbell 
Rev. Thomas Campbell 
Rev. Walter Scott 

Rev. John Smith V Disciples Group 354 

Rev. Aylett Rains 
Rev. D. S. Burnett 
Rev. John Rogers 



22 LIST OF ILLUSTRATIONS 

PAGE 

First Disciples' Meeting-house in America 356 

Vermont Avenue Christian Church, Washington, D. C 360 

Rev. F. D. Powers 362 

Rev. Barton W. Stone 368 

Church of the Disciples, Fifty-sixth Street, New York 369 

Haverford College, Philadelphia, Pa 372 

William Penn's Treaty with the Indians . . . . . 374 

William Penn's Portrait ' 375 

George Fox's Portrait .... 376 

Monument to William Penn, Philadelphia 377 

Friends' Church, Flushing, Long Island, N. Y , . . 378 

Rev. F. G. Cartland 384 

Menno Simons 402 

Emanuel Swedenborg 406 

General William Booth 412 

Salvation Army Headquarters, New York 413 

Commander Ballington Booth 415 

Brigham Young 424 

Mormon Temple, Salt Lake City, Utah 426 



INTRODUCTION 

I HAVE examined with much interest and satisfaction 
Professor Small's work on the " Corner-Stones of 
Faith." I am not familiar with any other work which 
exactly takes its place, and a very useful place it is. 
Personally I am most deeply concerned with movements 
and tendencies toward Christian unity. I am convinced 
that this work will be a help in the direction of uni- 
fication. 

As we read these interesting histories of the different 
churches, and as we further read, with even deeper 
interest, the reasons which eminent men advance for 
their special church relationship and preference, we 
must feel that all are but parts of a greater whole, and 
derive their life and strength from Him who is the 
Head of the church. After all, our differences are small 
compared with our faith in God the Father, our unity 
in Christ, and our life through the Holy Spirit. 

I am glad that this book has been written and made 
so interesting. I shall wish to have it at hand. I 
believe that it will help to strengthen faith, and that it 
will draw the disciples of Christ more closely together. 

23 



24 INTRODUCTION 

It is one of the hopeful signs of the times that the 
church is beginning to take a more intelligent interest 
in herself, in all the branches of the one Vine, Christ 
Jesus. The time of moral isolation is rapidly passing 
away. The twentieth century is upon us. The world 
will more and more look to America for guidance and 
inspiration. The problems of church life in our country 
are of supreme moment, and America may be a leader 
and guide toward the better church of the future. Such 
books as " Corner-Stones of Faith " will help American 
Christians to understand themselves and their neighbors 
and promote that peace, goodwill, and mutual coopera- 
tion which so many are coming to desire. 

Chicago, III., March 1, 1898. 



BEGINNINGS OF THE CHURCH 

AT the present time, when so much is said and written about 
^ the divided condition of the church, the body of Christ, 
and the need of unity, a clear understanding of the differences 
between the various denominations is much needed. Certainly 
every honest effort to unite the divided members ought to be 
commended and furthered. But what are the elements to be 
united? What are the differences! What has made them? It 
is undoubtedly true that many people are strong adherents of the 
church of their childhood, with little knowledge of its character* 
istics. There are certain things about it that they like, certain 
methods and ways that are pleasing to them, and, above all, it 
is their church ; they are loyal to their own. Are they aware that 
other denominations have some of the same acceptable features ? 
A knowledge of the characteristics of other churches would per- 
haps be a surprise to them ; they would realize how insignificant, 
in many cases, are the differences that separate them, and how 
easily they might be bridged. While, therefore, we are talking 
about unity, we ought to give some thought to the elements to 
be united. J Our study will enable us to understand just what are 
the differences that separate Christian bodies, and help us to ap- 
preciate same of the difficulties that lie in the way of union ; and, 
it is hoped, further the movement toward Christian unity, which 
is nearer, in many respects, than ever before. 

25 



26 



CORNER-STONES OF FAITH 



It is our province to study the diversified elements as they now 
exist. But first let us indicate some things in reference to 

THE CHURCH AND ITS BEGINNINGS 

A church is the organized body of those who love God, united 
for the purpose of extending that love, and meeting together for 
worship and the administration of the sacraments. The church 
is an " institution which had its origin in heaven, which expresses 
the highest wisdom and love of our Father in heaven, which, in- 
cluding the richest part of human history, will find its full con- 
summation in heaven, and which is called, in its final form, the 
kingdom of heaven." * 

The church is the organized manifestation of the kingdom, the 
life of the kingdom in visible form. The church is a means to 





Earliest known portrait of Christ. 

(From the catacombs of St. Calixtus, 
Rome.) 



Portrait of Christ. 

(From an emerald intaglio said to have 
belonged to Emperor Tiberius.) 



an end ; the kingdom is that end. The kingdom is eternal, the 
church is temporal. The manifold wisdom of God is to be made 
known " through the church" (Eph. iii. 10). This visible mani- 

* A. Hastings Ross, D.D., in "The Church-Kingdom/' p. 1. 

" The visible church consists of all those throughout the world that pro- 



BEGINNINGS OF THE CHURCH 



27 



festation through the church is seen in local organizations. Here 
is where we find diversity. 

1. At the beginning of Christian discipleship there was no 
church. The churches of apostolic times were not made ; they 
grew, they developed as required. The necessity for the church 
was found very early in (1) the need of fellowship and worship ; 
(2) the need of united activity. At the outset, churches were 
simply gatherings of Christian brethren, meeting for the most 
part in private houses. (See Rom. xvi. 5 ; Col. iv. 15.) 





Coin of Constantine II. (312-340). 

Showing the labarum, the standard 
with the monogram of Christ and the 
cross, adopted by Constantine I. on his 
conversion to Christianity. 



Coin of Constans (320-350), second 

son of Constantine I. 

Showing the emperor holding the 

labarum in his hand. 



2. As developed, the organization of the churches came to have 
the simple forms of existing associations : among the Jews, of 
the synagogue ; among the Gentiles, of the political and religious 
associations of the time. In organizing the churches a council 
or board of elders was appointed, large or small, as the circum- 
stances required. These were called presbyters or bishops.* 
Their duties at first were simply to direct the affairs of the 
church ; they soon, however, assumed other and special duties ; 

f ess the true religion, together with their children " (Westminster Confession, 
xxv., 4). 

" A congregation of the holy in which the gospel is rightly taught and the 
sacraments rightly administered" (Augsburg Confession, Art. 7). 

* "That 'presbyter and 'bishop' are names for one and the same offi- 
cer is practically indisputable" (Hatch, "Organization of Early Christian 
Churches," p. 38). 



28 CORNEK-STONES OF FAITH 

and one of the number (the president or chairman), after a time, 
asserted certain authority over the rest. Bishop Lightfoot says : 
" In other words, the episcopate was formed not out of the apos- 
tolic order by localization, but out of the presbyterial by elevation ; 
and the title, which originally was common to all, came at length 
to be appropriated to the chief among them." 

Another class of officers were deacons and deaconesses, subor- 
dinate to elders. They were overseers of alms (Acts vi. 2). " Evi- 
dence shows that upon occasion laymen could (1) teach or preach, 
(2) baptize, (3) celebrate the eucharist, (4) exercise discipline."* 

3. At the first, each church was independent ; there was no 
organized federation of churches. Each (1) decided its own 
affairs, (2) elected its own officers with the concurrence of the 
apostles. In some cases, no doubt, the apostles appointed whom- 




Bethany. Olivet. Jerusalem. 

ever they wished ; in other cases there is little doubt but that the 
people had a voice in the'matter. The elders "were appointed 
by taking the vote of the people, the apostles merely presiding over 
the choice" (Schaff, Bannerman, Alford, Lange, Stanley), t The 
independence did not exist by divine right ; it was not ordained. 

* Hatch, "Organization of Early Christian Churches," p. 114. 

t Eoss, "The Church-Kingdom," p. 116. See also " Meyer's Commentary" 
on Acts xiv. 23, with note by American editors (Funk & Wagnalls's edition). 
"Choose for yourselves bishops and deacons worthy of the Lord" (" Teach- 
ing of the Twelve Apostles," sec. xv.). 



BEGINNINGS OF THE CHURCH 29 

4. The creed of the early churches was a growth as well as the 
churches themselves. " Repent, and be baptized every one of you 
in the name of Jesus Christ," was enough. And " they continued 
steadfastly in the apostles' teaching." Later came the defini- 
tions and philosophical statements under the influence of contem- 
porary thought, and the discussions and divisions which they 
brought. 

5. The worship of the early Christians was very simple. They 
were often found together in " fellowship, and in breaking of 
bread, and in prayers." " There was an order of service, modeled, 
in a general way, on that of the synagogue j yet so that room 
should be left for free utterance on the part of individuals, as 
feeling might prompt. It is probable that in the lifetime of the 
apostles the Scriptures of the Old Testament were read in con- 
secutive extracts, and that thus early the reading was attended 
by an exposition and application of the passage by him who con- 
ducted the worship. This was a copy of the synagogue practice ; 
later the reading of the gospel also was introduced ; and later 
still the apostolic epistles were connected with the other Scrip- 
tures in this public use. There were prayers, to which the people 
responded 'Amen/ and the singing of psalms and hymns. Not 
only were there extemporaneous prayers, but also eifusions of 
song, on the part of individuals, and the exercise of the various 
gifts of the Spirit."* The ordinances observed by the early 
Christians were baptism and the Lord's Supper. 

6. The early churches were very active. They were helpful to 
one another (Acts xi. 29, 30). They sent forth workers into new 
fields (Acts xiii. 1-3). They gave alms and ministered to the 
necessities of the saints. Justin Martyr writes in his first "Apol- 
ogy " (about a.d. 150) that at the close of their meetings " such as 
are in prosperous circumstances, and wish to do so, give what 
they will, each according to his choice ; and what is collected is 
placed in the hands of the president (the head of the board of 
elders), who assists the orphans and widows, and such as through 

* Fisher, "Beginnings of Christianity," p. 560. 



30 



CORNER-STONES OF FAITH 



sickness, or any other cause, are in want ; and to those who are 
in bonds, and to strangers from afar, and, in a word, to all who 
are in need, he is a protector." 

7. Persecution was encountered at the very beginning, and 




Map of the catacombs of Calixtus, Rome.* 

has marked the progress of Christianity from that day to this. 
At times the persecution has been more severe than at others, 
and it has taken various forms. The early Christians were perse- 
cuted by the Jews, the Greeks, and the Eomans. They maintained 
and advanced the church amid severe and long-continued trials. 



* From " The Catacombs of Rome," by W. H. Withrow, D.D. (New York : 
Eaton & Mains.) 



BEGINNINGS OF THE CHURCH 



31 



The catacombs * give many evidences of what they endured as 
well as the Christian life and worship of the time. Despite the 
most persistent ^ _ 

efforts to stamp ** ^-C'^v^S." 

out the church, it 
spread and grew. 
Est sanguis mar- 
tyrum seminarium 
ecclesiarum ("The 
blood of the mar- 
tyrs is the seed 
of the church"). 
Many suffered 
martyrdom, and 
martyr blood is 
still shed. 

The great early 
persecutions ended 
on the adoption of 
Christianity as the 
state religion in 
a.d. 313, when the 
emperor Constan- 
tine adopted the 
cross as his stand- 
ard ; and from that time the energies of Christian leaders were 
given less to the spread of the gospel over the earth, and the in- 
culcation of a pure Christian life, than to the work of securing 




Gallery with tombs, in the catacombs. 



* In the catacombs, or underground cemeteries, the early Christians found 
a refuge. Forty-two are known to have been so used. The most famous are 
those at Rome, named after Sts. Calixtus and Agnes, in which are found 
some of the most interesting inscriptions and other relics of early Christian- 
ity on the face of the earth. In their testimony we read the confession of 
faith of the early Christians, sometimes accompanied by the records of their 
persecution, the symbols of their martyrdom, and even the circumstances of 



32 



CORNER-STONES OF FAITH 



the church, now released from oppression, in the favor it had 

won. No longer under the ban, it strengthened its alliance 

with the govern- 
ment which pro- 
tected it, and ap- 
pealed to the judg- 
ment of refined and 
cultivated minds 
by scholarly apolo- 
gies and careful 
definitions of its 
belief. This period 
has therefore been 
called the contro- 
versial age, because 
largely occupied 
with the discussion 
and shaping of 
creeds and form- 
ulas of doctrine, by 
which the church 
defined its position 
to cultivated men. 
The simple state- 
ment commonly 
known now as "the 
Apostles' Creed " 
was not enough ; 

and the Nicene and Athanasian creeds were formed to define the 

orthodox position as against the Arian heresy. 

It was no less an age of more formal church organization, the 

their torture. The main galleries are from three to five feet wide and from 
six to twelve feet high ; these underground galleries or chambers average 
one hundred and four feet below the surface j their aggregate length thus far 
explored is nearly six hundred miles. 




The baptism of our Lord. 
(From the catacombs.) 



BEGINNINGS OF THE CHURCH 33 

presbyter-bishops of the second century growing into diocesan 
bishops, archbishops, and metropolitans. 

The church's place of worship was no longer an upper chamber 
in the house of some modest Christian family. The church was 
invited into the dwellings of the rich and great, and into the 
palaces of king«; and accordingly the type of church edifice 
which has come dowm from this age is the basilica, the word 
meaning originally the royal palace. The basilica was built for 
the public audiences of the nobleman or prince, with a throne at 
the apse, and with nave and aisles to shelter the crowds who came 
to receive judgment. The basilica lent itself readily to public 
worship, the prince's throne {cathedra) becoming the seat of the 
bishop, and the " cathedral " church taking a princely place among 
the churches of the diocese, as the bishop became a ruler over the 
lower clergy. The advance was easy and natural until the organi- 
zation of the churches had become a great hierarchical system. 

The rapid decay of the Western Roman Empire in the fourth and 
fifth centuries, and its humiliating overthrow by the invading 
barbarians of the North, gave continually increasing importance 
to the rule of the Western bishops, who maintained their dignity 
and authority in their dioceses while the civil rulers were over- 
thrown. The people, deprived of civil government in great de- 
gree, welcomed gladly the authority of their spiritual rulers, many 
of whom did a noble service to their flocks ; and the Bishop of 
Rome came to be recognized by Western Christians as the most 
eminent and most worthy of their rulers, and so grew in au- 
thority. 

The first great public assumption of universal papal author- 
ity was by Innocent I. (402-417) in his haughty letter to the 
bishops of Illyria, in which he claims that the Roman See " is the 
head of all churches." # This claim was resisted by many Eastern 
prelates, and its insufficiency conceded by more than one Bishop 
of Rome. 

* Hardouin, vol. i., p. 1015; Hurst, "History of the Christian Church," 
vol. i., p. 726, 



34 



CORNER-STONES OF FAITH 



But political pressure would have secured its acceptance at last 
but for the conquest of Constantinople by the Turks in 1453. 
The fall of the Eastern Empire strengthened the Eastern bishops, 
just as those in the West a thousand years earlier had been 




A primitive communion. 
(From the catacombs.) 



strengthened by the fall of the Western Empire ; and the victory 
of the Turks really kept the great Eastern half of Christendom 
independent of Rome* 

But while the Eastern Church thus maintained its independence 
it lapsed into a lifeless career, cut oif from intercourse' with 
Western Christendom and sympathy with its active progress, while 
in the W^est all opposition to the claims of Rome died out more 
and more. The great Augustine, Bishop of Hippo, in North 
Africa, 395-430, whose theological system underlies the Calvi- 
nistic systems of the Reformers as well as the orthodoxy of Ro- 
manism, was the author also of the Romish ecclesiastical system, 
and gave it a completeness which stood unshaken for centuries ; 

* Howard, " Schism between the Orthodox and Western Churches" 
(London, 1892). 



BEGINNINGS OF THE CHURCH 35 

so that it has come about that in all Europe west of Russia, and 
so to us as descendants of western Europeans, the Roman Catholic 
Church is the oldest church. From that church came all our 
churches, however far the Reformation may have moved them 
from that original position. And so it has seemed proper, in con- 
sidering the different existing denominations even in this new and 
modern land, to begin with that oldest of churches to-day extant. 
The method of our treatment will then be, beginning with the 
Roman Catholic Church, and showing what it is in America, to 
take up the other denominations of Christians, beginning with 
that which has departed least from Roman forms, and following 
with others in order as they have separated themselves more and 
more from this original. 

By the convulsive throes of the Reformation communities of 
people were sent forth into the New World to develop and en- 
large the ideas thus set free. The stormy Atlantic was a summer 
sea compared with the 
persecutions and con- 
flicts through which 
they passed, and which 
developed in them vig- 
or, energy, and deter- 

,. " -rv-i • Symbolical doves : "In the peace of God." 

mmatlOll. Pdgrims, (From the catacombs.) 

Puritans, Huguenots, 

Scotch-Irish, Quakers, Moravians, and the like, came here to enjoy 
in freedom their religious beliefs, which was denied them in 
their native lands.* More than one colony was settled by per- 
secuted people from Europe. Nor must we forget the Catholics 
who came here with the explorers and later. The coming of each 
of the various peoples and the development of their ideas will 
appear in the sequel. 

There are two great periods of our history— the colonial and 
the national. The former was the period of settlements and the 

* See the author's article, " Some Elements in the Making of the United 
States," in papers of the American Society of Church History, vol. vii., p. 12. 




36 



CORNER-STONES OF FAITH 



establishing of the first churches in this country, e.g., the Con- 
gregational, the Baptist, the Dutch Reformed, the Episcopal, the 
Presbyterian, the Methodist, the Lutheran. To Massachusetts 
came first the Pilgrims, who were Separatists in England, land- 
ing at Plymouth in 1620. They were followed by the Puri- 
tans, who here 
'CJ^U ,illl^^- embraced sub- 
stantially the 
Congregation- 
al principles of 
the Pilgrims. 
Connecticut 
was also set- 
tled by the Puritans. The settlement of Rhode Island was by Roger 
Williams and his Baptist followers, where religious toleration 
was accorded. New York was settled by the Dutch, who brought 
Avith them the Dutch Reformed Church ; but when New York 
eamc into the , 





Symbolical palms and crown. 
(From the catacombs.) 



EN6AAE KEI 
TAI ^AYCTINA 





hands of the 
English the 
Church of Eng- 
land was estab- 
lished there. 
With the Dutch 
were the Luth- 
erans. The 
Dutch and 
Lutherans set- 
tled also in New 

Jersey. The Swedes, who settled on the banks of the Delaware., 
brought with them the Lutheran Church. The first charter for 
a colony in Pennsylvania was granted to William Penn, a Quaker • 
but full privileges were given to others. Maryland was first col- 
onized by the Roman Catholics, who granted religious liberty to 
all. But they were superseded in the control by the Church of 



Slab from the Jewish catacombs : " Here sleeps 
Faustina." 



BEGINNINGS OF THE CHURCH 



37 



England. In Virginia, settled by the English, the Church of 
England was established, as also in the Carolinas and in Georgia. 
Moravians, nnder Count Zinzendorf, 
came to the colonies ; Bethlehem, Pa., 
became the center of their work. Others 
to settle here were : Germans, who estab- 
lished the German Reformed Church, 
chiefly in Pennsylvania ; the Scotch- 
Irish, with their Presbyterian principles; 
and the Huguenots, who settled in vari- 
ous places and joined the different Prot- 
estant churches. Toward the close of 
the colonial period the Church of Eng- 
land prevailed in New Hampshire, New 
York, New Jersey, Maryland, Virginia, 
the Carolinas, and Georgia. In Penn- 
sylvania and Delaware there were vari 
ous denominations. Congregationalism 
was established in Massachusetts and 
Connecticut, the Baptists in Rhode Is- 
land. But all this will be brought out 
more fully hereafter. 

The national period has seen the 
growth and development of the foregoing with the separations 

and natural 
outcroppings 
of new de- 
nominations. 
The additions 
took place for 
the most part 
after reli- 
gious freedom 

Christian burial-place, with the inscription : "Valeria was estab- 

sleeps in peace." ,. , -, nr^. 

(From tho catacombs.) lisned. 1U1S 




Statue of the good shep- 
herd. 
(From tlie catacombs.) 




BEGINNINGS OF THE CHURCH 



39 



did not obtain at first, for in all the colonies there was a more 
or less close connection between church and state, and in con- 
sequence of this there was not full religious liberty. Some 
colonies were more tolerant than others. There was almost uni- 
versal opposition to the Roman Catholics in the colonies until the 
Revolution. Little encouragement was given to new sects. But 
the American spirit, as it may be called, brought forth naturally 
and in due time religious freedom in the United States. When 
the Federal Constitution was framed, religious liberty was pro- 
vided for. "The United States/ 7 says Dr. Sehaff, "furnishes the 




Horns of Hattin, or Mount of Beatitudes. 
Here our Lord is supposed to have uttered His Sermon on the Mount. 



first example in history of a government deliberately depriving 
itself of all legislative control over religion." * Each State, how- 
ever, was left free to deal with religion as it pleased. Some were 
slow in cutting the cord between church and state : Connecticut 
in 1818 ; Massachusetts in 1833. Religious freedom was the nat- 
ural outcome of the diverse elements making this nation, and 
doubtless the large number of denominations in this country have 
arisen in large part by reason of the cosmopolitan character of 
our population, and the liberty to worship God according to the 
dictates of one's own conscience. 

* "Church and State in the United States," p. 23. 



40 



CORNER-STONES OF FAITH 



Toward the close of the colonial period occurred the Great 
Awakening, a revival movement that began about 1735 and 
spread throughout the colonies. A large number were added to 
the churches. The leader iu the movement was Jonathan Ed- 
wards ; Whitefield and others participated in it. Following this, 
and for several years previous to the American Revolution, and 
continuing for some years after, there was a religious decline in 
the colonies. The struggle for national independence absorbed 




"The disciples were called Christians first in Antiock" (Acts xi. 26). 



largely the attention, the interest, the means, and the activity of 
the people. At the beginning of the century a revival movement 
set in that had wide results. A zeal for evangelization was 
aroused. Many young men from the colleges entered the minis- 
try, and became enthusiastic to travel westward. A religious 
literature began to be produced and circulated. A large mis- 
sionary work both at home and abroad was started and has been 
and is being done by American Christianity. 

Any classification of the denominations is attended with dim- 



BEGINNINGS OF THE CHUECH 



41 



culty because of the variations and interlappings. We will there- 
fore present them in convenient groups, the order followed being 
suggested by the form of government. Beginning with the 
hierarchal, we pass on through the representative to the indepen- 
dent. Other affiliations and differences will appear as we pro- 
ceed, and also in the summary. 

To enable the reader to understand more readily the references 
to forms of polity or government, and the characteristic teach- 
ings, some definitions and explanations are necessary. 




Caesarea, where the gospel was first preached to the Gentiles, and Cornelius 
became the first convert (Acts x.). 



There are four general theories of government, viz. : 

1. Hierarchal, or monarchial, in which the authority is vested 
in one man with subordinate functionaries. 

2. Prelatical, in which the authority is vested in the order of 
clergy. 

3.: Representative, in which the authority is vested in a repre- 
sentative body. 

4. Independent, in which the authority is vested in the local 
church itself. We shall have occasion frequently to refer to these. 



BEGINNINGS OF THE CHURCH 43 

The two leading doctrinal systems, around which all others 
more or less revolve, are known as Calvinism and Arminianism. 
The main features of these are as follows. 

Calvinism, or the Augustinian system, as it is sometimes called, 
teaches : 

(1) That the whole race have become sinful through the first 
man, Adam, and are under the curse, where they might have 
been left, but it has pleased God to choose some to holiness and 
eternal life, and pass by others. This choice is due to the wise 
and holy counsels of God's own will. 

(2) That in carrying out His purposes God provided a satis- 
faction for sin by the gift of His own Son, whose death offered 
a sufficient sacrifice for the sins of the whole world ; and yet the 
atonement thus made avails only to those who were chosen of 
the Father ; these alone are redeemed. 

(3) That such a provision is necessary because of the universal 
and total corruption of the race, all men being by nature aliens 
from God and children of wrath, and wholly unable to deliver 
themselves from this condition. 

(4) That the hopeless condition of men is overcome by divine 
grace, through which men are enlightened, renewed, and saved, 
and by which they are spiritually quickened and sweetly inclined 
to accept the truth. 

(5) That those who are thus renewed are finally saved, for God 
is faithful, and in due time recovers them and preserves them 
unto salvation, a result by no means due to believers' own merits 
or strength, but only to the gratuitous and merciful purpose of 
God. 

Arminianism teaches : 

(1) That God has indeed made an eternal decree, but only on 
the condition that all who believe in Christ shall be saved, while 
all who refuse to believe must perish, so that predestination is 
only conditional. 

(2) That Christ died for each and every man, but only those 
who believe are really saved by His death. 



44 



CORNER-STONES OF FAITH 



(3) That no man is of himself able to exercise a saving faith, 
but must be born again of God in Christ through the Holy Spirit. 

(4) That without the grace of God, man can neither think, will, 

nor do anything good ; yet that grace does 
^ not act upon men in an irresistible way. 

(5) True believers are able, by the aid of 
I the Holy Spirit, victoriously to resist sin; 
|§ but they may by their own remissness fall 
jj from graced 




Supposed site of Cana of Galilee, where Christ performed His first miracle 

(John ii. 1-11). 



The main point of difference between the two systems is that 
Calvinism emphasizes divine sovereignty, and Arminianism em- 
phasizes man's free will. 

Calvinism finds expression, with more or less change, in the 
Westminster Confession, the standard of the Presbyterian 
Church ; in the Canons of Dort and the Heidelberg Catechism, 

* See "Concise Dictionary of Religions Knowledge," edited by S. M. 
Jackson, D.D. ; also " Schaff-Herzog Encyclopedia"; Charles Hodge, 
"Systematic Theology," voL ii., pp. 333, 327. The student is referred to 
Schaff's "Creeds of Christendom" for an analysis and history, with the text 
of the various creeds and standards of the churches. 



BEGINNINGS OF THE CHURCH 45 

the standards of the Reformed churches ; and in the Thirty-nine 
Articles, the standard of the Episcopal Church. The system has 
received various modifications through different schools of 
thought in this country as well as elsewhere. Arminianism is 
the doctrinal system of the Methodists. 

The two statements to which frequent reference will be made 
are the Apostles' Creed and the Nicene Creed, which were adopted 
by the early church before its separation into different denomi- 
nations, and which are now accepted both by Roman Catholics, 
the Greek Church, and most Protestants. They are as fol- 
lows: 

The Apostles' Creed : " I believe in God the Father Almighty, 
Maker of heaven and earth : 

"And in Jesus Christ His only Son our Lord : Who was con- 
ceived by the Holy Ghost, Born of the Virgin Mary : Suffered 
under Pontius Pilate, Was crucified, dead, and buried : He de- 
scended into hell ; The third day He rose again from the dead ■ 
He ascended into heaven, And sitteth on the right hand of God 
the Father Almighty : From thence He shall come to judge the 
quick and the dead. 

" I believe in the Holy Ghost : The holy Catholic Church ; The 
Communion of Saints : The Forgiveness of sins : The Resurrec- 
tion of the body : And the Life everlasting. Amen." 

The Nicene Creed was prepared by the Council of Nicaea in 324 
a.d., and enlarged by the Council of Constantinople in 381 a.d. 
The reading of the Episcopal Prayer-book is given here : 

"I believe in one God the Father Almighty, Maker of heaven 
and earth, And of all things visible and invisible : 

" And in one Lord Jesus Christ, the only begotten Son of God ; 
Begotten of His Father before all worlds, God of God, Light of 
Light, Very God of very God ; Begotten, not made ; Being of one 
substance with the Father ; By whom all things were made : Who 
for us men and for our salvation came down from heaven, And 
was incarnate by the Holy Ghost of the Virgin Mary, And was 
made man : And was crucified also for us under Pontius Pilate ; 



46 



CORNER-STONES OF FAITH 



He suffered and was buried : And the third day He rose again 
according to the Scriptures : And ascended into heaven, And sit- 
teth on the right hand of the Father : And He shall come again, 




Jerusalem from the Mount of Olives. 



with glory, to judge both the quick and the dead ; Whose king- 
dom shall have no end. 

" And I believe in the Holy Ghost, The Lord, and Giver of Life, 
Who proceedeth from the Father and the Son • Who with the 
Father and the Son together is worshiped and glorified; Who 
spake by the Prophets : And I believe one Catholic and Apostolic 
Church : I acknowledge one Baptism for the remission of sins : 
And I look for the Resurrection of the dead : And the Life of the 
world to come. Amen." 

For further study the reader is referred to the following : 

"The Beginnings of Christianity," George P. Fisher, D.D 
(New York, Scribners) . 

"History of the Christian Church," Fisher (Scribners, 1887). 

" Organization of the Early Christian Churches," Hatch. 



BEGINNINGS OF THE CHUECH 



47 



" The Apostolic Church/ 1 Thatcher. 

" History of the Apostolic Church/' Schaff. 

"A Short History of the Christian Church/ 7 Bishop John F. 
Hurst (Harpers, 1893). 

"History of the Christian Church/ 7 Henry C. Sheldon (New 
York, T. Y. Crowell & Co., 1894). 

" Christianity in the United States/ 7 Daniel Dorchester (Hunt 
& Eaton). 

"The Religious Forces of the United States/ 7 H. K. Carroll 
(Christian Literature Company, 1893). 

"Religion in America/ 7 Robert Baird (Harpers, 1856). 

" Short History of the Church in the United States/ 7 Bishop 
Hurst (Chautanqua Press, 1890). 




Site of Capernaum. 



II 

THE ROMAN CATHOLIC CHURCH 

TT^HE Roman Catholic Church is distinguished by its 
I monarchical-government power vested in one man, 
with subordinate functionaries, the infallible primacy of the 
Pope, the theory that the way to Christ is through the church, 
and that it is the only true church and the custodian of the truth. 
But the distinguishing features will appear more fully in the 
sequel. 

1. History.— The primitive churches that existed for a time in 
the simple New Testament character soon began to centralize 
about the churches in the principal cities, as, for example, Alex- 
andria, Ephesus, Antioch, and Rome. A church, with its bishop, 
in a commanding place would easily and naturally acquire pre- 
cedence over surrounding bishops and their churches. This was 
the beginning of the hierarchical system, which grew, as we have 
seen, into the supremacy in Western Christendom of the church 
at Rome and her bishop. The power and position of Rome were 
natural, because it was the capital of the world, to which all men 
looked with reverence ; because it was the seat of the principal 
church, many churches in the West having been planted by it 
and having received aid from it; because in times of early con- 
troversies the Roman bishop stood sufficiently aloof to acquire 
great importance and advisory influence over the contending 
parties. All this was a growth. It was helped on by the con- 

51 



52 



CORNEE-STONES OF FAITH 



version of the Roman emperor early in the fourth century. 
Around Rome developed a mighty power that extended itself to 

a more or less control- 
ling influence over the 
thrones of Europe, the 
development reaching 
its culmination when, 
in the year 800, Charle- 
magne had himself 
crowned at Rome as 
universal emperor, re- 
ceiving the benediction 
of the Roman bishop, 
or Pope, and in return 
accepted the Pope as 
the universal bishop of 
Christendom. The his- 
tory of the church in 
the middle ages is 
closely interwoven with 
the political history of 
Europe* 

The universal au- 
thority of the Pope, and 
the unity of the Roman 
Catholic Church as the 
one and only church, 
was hardly questioned 
in western Europe till 
the sixteenth century. 
Then, however, the 
Protestant Reforma- 
tion withdrew the dif- 
ferent bodies of Protestants from Rome, and despite its claims 

* See Fisher's "History of the Reformation/' p. 17 et seq. 




Bronze statue of Peter. 
(St. Peter's Church, Rome.) 



THE EOMAN CATHOLIC CHURCH 



53 



the Roman Church was left a separate body, and as such history 
must consider it. 

Until 1870 the popes held temporal domain in Italy— the Papal 
States. The territory was granted to Pope Stephen III. by PepiD, 
King of France, in the eighth century, he having taken it by con- 
quest from the Lombards, who had become a menace to the popes. 
Thus began the temporal power of the popes-. This was taken 
from them by Victor Emmanuel II. in 1870. At present the Pope 
has no political power; he is subject to the laws of Italy, and 
therefore considers himself a 
prisoner in the Vatican. 

The first Christians to come 
to America were the Roman 
Catholic Spanish and French 
explorers and colonizers. The 
two oldest towns in the United 
States, St. Augustine and Santa 
Fe, were settled by them in the 
sixteenth century. Together 
with the search for gold was 
the laudable desire and endeavor 
on their part to convert the 
Indians. Wherever the Spanish 
and French explorers went they 
set up the cross. Unfortunately, 
however, they did not manifest 

the spirit of Him who died on the cross. But the missionaries 
who accompanied and followed them showed commendable zeal 
and fidelity. These missionaries were self-sacrificing men who 
endured great hardships, and many of them met death. They 
and their successors established numerous mission stations and 
did a large work— a work marked by great activity and remark- 
able persistence in overcoming difficulties. 

The first English Catholics established a colony in Maryland, 
in 1632 ; which had been granted to Lord Baltimore, a Roman 




Cecil Calvert, Lord Baltimore. 
Founder of Maryland. 



64 



CORNER-STONES OF FAITH 



Catholic. Their first settlement was St. Mary's. Full religions 
liberty was granted by them to all Christian sects. This, no 
doubt, was because it was good policy 5 nevertheless, all honor is 
due them for doing- it. As the Protestauts increased in that 




St. Joseph's Cathedral, St. Augustine, Florida. Dating from the early- 
Spanish settlement in 1565, and still in use. 

colony Catholic rights were curtailed from time to time, and not 
fully restored until the Revolution. 

Roman Catholics had little opportunity to multiply in the colo- 
nies, by reason of the restrictions placed upon them. In most of 
the colonies they found no toleration. This was changed after 
the Revolution, and Catholics came to staud upon an equal foot- 
ing with Protestants, nominally at least. While they met with 
little encouragement in some of the older colonies, yet in the 
newer territory they spread quite rapidly. 



THE ROMAN CATHOLIC CHURCH 



55 



In 1784 the Rev. John CarroH was appointed prefect apostolic 
by the Pope. At that time there were only abont 30,000 Catho- 
lics in the United States ; of these 15,800 were in Maryland, 700 
in Pennsylvania, 200 in Virginia, 1500 in New York, the rest -in 
the outlying territory. 

In 1790 Carroll was consecrated the first Catholic bishop in the 
United States, over the diocese of Baltimore, and their ecclesias- 
tical organization was fully begun. 
The diocese of Baltimore soon 
grew into a province, with Carroll 
as archbishop. With energy and 
ability he laid broad and deep 
foundations, and gave the Cath- 
olic Church a splendid start. He 
died in 1815, a man worthy of the 
high esteem of Protestants as well 
as Catholics. A great American 
and a great churchman, he molded 
the diverse elements of the Ameri- 
can Catholicism of his day into 
a unity which the vicissitude of 
time and the seemingly adverse 
influence of a vast foreign immi- 
gration have not destroyed. The 
Americanism of Carroll is a pre- 
cious heirloom and a lasting inspiration to the churchmen of to- 
day .* 

Until 1846 the Archbishop of Baltimore was the only metro- 
politan in the United States. His province was a large one, 
however, for the Catholics had made a great increase, mainly 
through immigration, and numerous dioceses had been added. 
In that year two new provinces were formed, and others followed 

* O'Gorman's "History of the Roman Catholic Church in the United 
States," p. 298. This is vol. ix. of the American Church History Series, and 
will "be found by the student an excellent and readable history. 




Samuel de Champlain (born 1567, 
died 1635). 
First governor of Lower Canada and 
discoverer of the lake tliat bears Ms 
name (1609). 



56 CORNER-STONES OF FAITH 

as the church spread into the West. There are now fourteen 
provinces and seventy-three dioceses in the United States. 

2. Organization.— The Pope is the head of the church, the 
Vicar of Christ, being, as Catholics believe, the successor of St. 
Peter in continuous, unbroken line. They believe that Peter 
was the first Bishop of Rome, where he suffered martyrdom, that 
Christ conferred on him the first place of honor and jurisdiction 
in the government of His whole church, and that the same spirit- 
ual supremacy has always resided in the popes. Protestants, on 
the other hand, claim that no primacy was given to Peter, that a 
like power was conferred upon the other apostles (Matt, xviii. 18 ; 
John xx. 23). Even if Peter dwelt for any length of time at 
Rome, it is denied that he was bishop of the church there. 
Against the monarchical power of the Pope the Protestants urge 
that Christ rebuked the spirit of preeminence among His disciples 
(Mark ix. 33-37; Matt, xx. 20-27). " Monarchy in spiritual 
things does not harmonize with the spirit of Christianity" 
(Neander). But it is not our province to enter upon this contro- 
versy, simply to state the positions. 

The Pope is aided in the exercise of his functions as head of 
the church by a College of Cardinals ; these, with the Pope, form 
the consistory. But the Pope has "plenary, episcopal, ordinary, 
and immediate authority over each and every member of the 
church." One of the cardinals is the Rt. Rev. James Gibbons, 
archbishop of the primatial see of Baltimore. In 1893 an apos- 
tolic delegate, Mgr. Satolli, was sent to represent the person of 
the Sovereign Pontiff. He was not an ambassador, but an eccle- 
siastical representative, with such authority as was communicated 
to him by the Pope. Mgr. Satolli was recalled in 1896, and suc- 
ceeded by Mgr. Marti nelli. 

The Roman Catholic Church is divided, for the purpose of 
ecclesiastical government, into provinces, over each of which is 
an archbishop ; these are divided into bishoprics or dioceses, each 
governed by its own bishop ; each diocese is divided into par- 
ishes, over each of which is a priest. The discipline of the whole 



THE ROMAN CATHOLIC CHURCH 57 

church belongs to the Pope and his subordinates 5 he may call a 
general council to aid in affairs. The archbishops convene pro- 
vincial synods, and the bishops diocesan synods, made up of the 
clergy only, to promulgate laws. The people have no participa- 
tion in all this. However, in the local congregations boards of 
laymen are elected to look after the finances and other temporal 
affairs of the church, under the supervision of the priest. It is a 
well-organized monarchical system. Three plenary councils have 
been convened in Baltimore (1852, 1866, 1884), in which many 
decrees were adopted for the teaching and discipline of the whole 
church in this country. The church in the United States is under 
the control of the Gongregatio de Propaganda Fide in Rome. 
Catholics have numerous well-established organizations for edu- 
cational and charitable purposes. Many consecrated women are 
engaged in the work of these institutions. Who has not seen the 
familiar figures of the Sisters of Charity, as they go to and fro 
on their work of mercy ? All the clergy of the Roman Catholic 
Church are strictly bound to celibacy ; the marriage of one in 
orders is invalid according to the church law. 

3. Teaching.— The Roman Catholic teaching in reference to 
the person and work of the Trinity is, for the most part, the 
same as that of Protestants. They teach that there is but one 
God, who is infinite in wisdom, power, goodness, and in every 
other perfection ; in this one God there are three distinct persons 
—the Father, Son, and Holy Ghost, who are equal. 

But the fundamental teaching of the Catholic Church was early 
set forth by Irenasus (second century) : " Where the church is, 
there is the Spirit of God, and where the Spirit of God is, there is 
the church " ; which was still further carried out by Cyprian : 
"Whoever he may be, and whatever he may be, he who is 
not in the church of Christ is not a Christian." That is, out 
of the church there is no salvation. Catholics, however, recog- 
nize baptism by heretics, laymen, and nurses, and say those of 
other communions who have been baptized will be saved. As 
members are baptized into the church, this leads to the doc- 



58 



CORNER-STONES OF FAITH 



trine of baptismal regeneration ; i.e., baptism is necessary to sal- 
vation. 

While Roman Catholics teach that the way to Christ is through 
the church, Protestants teach that the way to the church is 
through Christ— Christ is the door, and not the church. Catho- 
lics emphasize as the marks of the true church her unity, sane- 




Father Marquette, the first Jesuit missionary, exploring the upper 
Mississippi, 1673. 

tity, catholicity, and apostolicity, together with the infallibility 
of her teaching and the perpetuity of her existence. A great 
deal is made of the teaching that the church is the custodian of 
the truth. God has left a divinely given Word to a divinely 
appointed agent, preserved from error by the special guidance of 
the Holy Spirit. The Catholic Church claims to exercise the 
prerogative of infallibility in her teaching. Her ministers always 



THE ROMAN CATHOLIC CHURCH 



59 



speak from the pulpit as having authority, and their utterances 
are received with implicit confidence. " Preaching the same creed 
everywhere and at all times, teaching holiness and truth, she is, 
of course, essentially unerring in her doctrine ; for what is one, 
holy, or unchangeable must be infallibly true." * 

The Roman Catholic Church teaches that there are seven sac- 
raments, " instituted by Jesus Christ our Lord, and necessary 
for the salvation of mankind, 
though not all for every one 
—to wit, baptism, the Lord's 
Supper, confirmation, penance, 
extreme unction, ordination, 
and matrimony,— and thatthey 
confer grace." t Protestants 
accept only the first two as sac- 
raments of the church. Catho- 
lics teach that a sacrament is 
a visible sign, instituted by 
Christ, by which grace is con- 
veyed to our souls, and that 
three things are necessary to 
constitute a sacrament, viz., a 
visible sign, invisible grace, and 
the institution by our Lord 
Jesus Christ. 

The Catholic mode of baptism is by pouring, though they rec- 
ognize as valid both immersion and sprinkling ; the idea is that 
there should be flowing water. Baptism is necessary for all, 
children as well as adults. But should one be unable to be bap- 
tized for any good reason, having the desire, he may be saved by 
the baptism of desire. I 

With reference to the Lord's Supper they teach that "in the 
most holy sacrament of the eucharist there is truly, freely, and 




Charles Carroll. 

One of the signers of the Declaration of 
Independence (1776). 



* Gibbons, "Faith of our Fathers," p. 85. 



t Creed of Pope Pius IV. 



X Gibbons, p. 311. 



60 CORNER-STONES OF FAITH 

substantially the body and blood, together with the soul and di- 
vinity, of our Lord Jesus Christ" ; and that " there is made a con- 
version of the whole substance of the bread into the body and the 
whole substance of the wine into the blood ; which conversion 
the Catholic Church calleth transubstantiation." * 

In the communion only the officiating clergyman partakes of 
the wine ; all the others communing, even the bishops and priests 
present, receive the bread only. The sacrifice of the mass is made 
every day by the priests as a perpetual memorial of Christ's sac- 
rifice on the cross. In it the bread and wine are consecrated into 
the body and blood of Christ. The people are required to be 
present only on Sundays and holy days ; they do not, however, 
partake of the elements. The service is in Latin, the people 
having a translation. 

Confirmation is the receiving of the Holy Ghost by baptized 
persons through the imposition of the bishop's hand, accompanied 
with prayer and the unction or anointing of the forehead with 
holy chrism; it is to the end that they may steadfastly profess 
their faith and lead upright lives. 

Penance on the part of the penitent is contrition, confession, 
and satisfaction, and on the part of the minister the absolution 
pronounced by the authority of Jesus Christ. The penitent con- 
fesses to the priest, who forgives the sins and pronounces abso- 
lution in the name of Christ. The Protestant believes that only 
G-od can forgive sin, that Christ is our only Mediator. 

Extreme unction, called " extreme " because it is usually the last 
of the holy unctions administered by the church, is the receiving 
of spiritual succor by the sick, and even bodily strength when it 
is conducive to their salvation, through the anointing with holy 
oil and the prayers of the priests. 

Ordination and matrimony are services of special sacredness 
and importance to Protestants, but they do not exalt them to the 
place of sacraments. 

Catholics believe in a purgatory, a middle state of temporary 

* Creed of Pope Pius IV. 



THE EOMAN CATHOLIC CHURCH 



61 



punishment, allotted to those who have died in venial sins or who 
have not satisfied the justice of God for sins already forgiven. 
While the souls detained therein cannot help themselves, they 
may be helped by the suffrages of the faithful. This naturally 
leads to the dogma of the utility of praying for the dead who are 
exiles from heaven and fit subjects for divine clemency. The in- 
vocation of the saints reign- 
ing together with Christ is 
considered useful and salu- 
tary, and their relics are 
venerated. 

Inl854 was promulgated 
the doctrine of theimmacu- 
late conception of the Vir- 
gin Mary. "That the 
Blessed Virgin Mary, by a 
singular grace and privi- 
lege of Almighty God, in 
view of the merits of Christ 
Jesus, the Saviour of man- 
kind, has been preserved 
free from all stain of ori- 
ginal sin." She alone of all 
the children of Adam was 
exempt from sin. They 
teach that Mary is the 
mother of Christ's divinity 

as well as of His body. She is honored as a saint and invoked 
as an intercessor. Catholics hold that Mary had no other chil- 
dren, while many Protestants believe that Jesus had brothers 
and sisters. 

In 1870 the infallibility of the Pope was decreed by the Vati- 
can Council. It was a doctrine already held, but not defined. 
They thus define: "That the Roman pontiff, when he speaks ex 
cathedra,— that is, when, in the discharge of the office of pastor 




Most Rev. John Carroll. 

First bishop of Maryland and of the United 
States (horn 1736, made bishop 1789, died 1815). 



62 CORNER-STONES OF FAITH 

and doctor of all Christians by virtue of his supreme apostolic 
authority, he defines a doctrine regarding- faith or morals to be 
held by the universal church, by the divine assistance promised 
to him in blessed Peter,— is possessed of that infallibility with 
which the divine Redeemer willed that His church should be 
endued for defining doctrine regarding faith and morals." * 

By indulgences Catholics do not mean, as is sometimes charged, 
the permission to commit sin ; but it is a releasing to true peni- 
tents of the debt of temporal punishment which remained due to 
their sins, after the sins themselves, as the guilt and eternal 
punishment, had been already remitted by the sacrament of pen- 
ance or by perfect contrition. Contrition and penance are 
necessary. Indulgences do not remit sin or license to sin ; they 
remit punishment. It is admitted that they have been abused. 

Numerous feast-days and fast-days are appointed for the faith- 
ful. The church is extremely ritualistic. Various ceremonies 
accompany the different services of the church, and sacred vest- 
ments of varied character are prescribed for the priests, varying 
according to the ceremony to be performed. In the saying of. 
prayers strings of beads are used. A rosary is a series of fifteen 
prayers in three parts, with a string of beads on which to count 
them. 

The Douay Bible.— The translation of the Scriptures accepted 
by the Catholics is the Douay Bible, a popular name given to a 
translation into English prepared by Roman Catholic divines, the 
Old Testament at Douay (1609-10), the New Testament at Rheims 
(1582). It was made from the Latin Vulgate version of Jerome, 
and does not differ in important particulars from the English 
Bible used by Protestants. The difference is in the interpreta- 
tion of the Scriptures, in which Roman Catholics insist upon 
the necessity of following the fathers. It belongs to the church, 
and not the individual, " to judge of the true sense and interpreta- 

* See an excellent article on the "Limits of Papal Infallibility," by the 
Rev. James Conway, in the u American Catholic Quarterly Review" for 
October, 1893, 



THE ROMAN CATHOLIC CHURCH 63 

tion of the Scriptures." They are " not to take and interpret 
them otherwise than according to the unanimous consent of 
the fathers." The Roman Catholic Church maintains that there 
is an unwritten Word of God over and above Scripture. This is 
the traditions of the fathers. 

In the Roman Catholic Church we find a strong, compact, and 
efficient system. She has held her own so long, amid so much 
opposition, she has kept up her growth and exerts such power 
to-day, that Macaulay is led to say, " And she may still exist in 
an undiminished vigor when some traveler from New Zealand 
shall, in the midst of a vast solitude, take his stand on a broken 
arch of London Bridge to sketch the ruins of St. Paul's." * This 
is a flight of the imagination, but it gives this thoughtful writer's 
estimate of the strength of the Catholic Church. Protestants are 
wont generally to view with alarm the spread of Catholicism, but 
few will deny that amid the false there is the true and the gos- 
pel, and that there are devout Catholics "with a deep longing 
for God," who have accepted " the universal church as the cus- 
todian of Christ's revelation to men," who have assimilated that 
revelation till it is actually their own and has become as personal 
to them as if made for themselves alone, advocating it by word 
and exemplifying it by deed, f 

The Old Catholic Church seceded in 1870, rejecting the new 
dogma of the infallibility of the Pope, holding that he is simply 
a bishop entitled to the primacy of honor. They allow their 
priests to marry, and regard auricular confession and fasting as 
optional. They venerate saints, revere the monastic life, and 
acknowledge seven sacraments. Mass is permitted to be said in 
the vernacular and not restricted to the Latin. There are only 
a few hundred in the United States. 

The Reformed Catholic Church is the result of a movement 
on the part of a few priests of the Roman Catholic Church who 

* Essay on Ranke's " History of the Popes." 

t See " Why I am a Catholic," by the Rev. Walter Elliott, in " Why I am 
what I am." 



64 CORNER-STONES OF FAITH 

have renounced that communion and become Protestants. There 
are about a thousand in this country, nearly half of them being 
in New York. They are engaged in evangelistic work, mostly 
among Roman Catholics. 

The Greek Catholic Church, often called Uniats, is in accord 
with the Roman Catholic Church in teaching that the Holy Spirit 
proceeds from the Son as well as from the Father, thus differing 
from the Orthodox Greek Church. They use the Greek language 
in the ritual, permit the lower clergy to marry, and administer 
the communion, both bread and wine, to the laity. 

The Greek Church, calling itself the "Holy Orthodox Catho- 
lic Apostolic Church," has but few congregations in the United 
States, though it is one of the greatest communions of the 
Old World, is the state church of Russia, and is more closely 
allied to the Roman Catholic Church than any other, being, as 
some one has said, " a truncated papacy ; " that is, they do not 
have a pope ; the power is vested in the clergy. The Greek 
Church is governed by the Holy Synod of St. Petersburg. They 
believe in the infallibility of the church and in the seven sacra- 
ments of the Roman Catholics ; the doctrinal difference, and that 
which caused the separation, is the teaching that the Holy Spirit 
proceeds from the Father alone, instead of from the Father and 
the Son (Filioqiie). There are about thirteen thousand members 
of this church in the territory of the United States, chiefly in 
Alaska. From the early day when its patriarchs resisted the 
assumptions of the Roman bishop, it has remained the great 
Eastern Church, and it is now the state church of Russia, Greece, 
and the church of most of the Christians in Turkey. 

It is gratifying to note the growing American spirit among the 
Catholics, especially on the part of some of their leading men. It 
is to be hoped that the wise counsels and the liberal spirit toward 
American institutions of such men as Archbishop Ireland and 
Bishop Keane will prevail. Ifc will mean less need for protective 
associations, and far less strife and bad feeling. There ought to 
be room in this free land for the activities of both the Protestants 



THE ROMAN CATHOLIC CHURCH 65 

and the Catholics without hostilities and with a better feeling 
between them, which will obtain when there is a better under- 
standing each of the other and when the spirit mentioned grows 
and is reciprocated. And this can be done without either sur- 
rendering their principles or lessening their activities. May 
that day be hastened ! 

The student who desires to pursue further the subject of this 
chapter will find the following works especially helpful : 

"The Faith of our Fathers/' Cardinal Gibbons (Baltimore, 
John Murphy & Co., 1891). 

" The Catholic Christian Instructed/ 7 Challoner (New York, 
P. J. Kennedy, 1890). 

" A History of the Roman Catholic Church in the United 
States," Professor O'Gorman (New York, Christian Literature 
Company, 1895). 

"History of the Catholic Church in the United States/' De 
Courcy and Shea (New York, Kennedy). 

Articles on " Roman Catholic Church" in " Schaff-Herzog 
Encyclopedia," and in Jackson's "Dictionary of Religious Know- 
ledge." 

Several articles in " Timely Topics " (New York, E. B. Treat 
& Co., $1.50). 

For statistics see Appendix. 




St. Patrick's Cathedral, Fifth Avenue and Fiftieth Street, New York. 



WHY I AM A CATHOLIC 



BY DR. EDWARD MCGLYNN 



WHEN I received the very courteous invitation to tell why I 
am what I am, I instantly felt, without a moment's delibera- 
tion, that it was a clear duty for me to accept with thanks the call 
that had come to me. I felt that it would be unworthy of me 
in spirit to refuse, whenever called upon, to give a reason for 
the faith that is in me. I am, therefore, glad to be here to-night ; 
and I will ask of our Father in heaven to help me so to present 
the truth to your minds that you may go away strengthened, 
comforted, with the glorious conviction of God's truth. I beg 
of the same Father in heaven not to permit a good cause to 
suffer from the imperfection of its advocate. 

Why am I a Catholic ? 

I am a Catholic by the grace of God — because, even before I 
had the use of reason, within a few days of my birth, I was re- 
generated in the full sacrament of baptism, and therein received 
a spiritual grace of soul that predisposes the mind and heart of 
man to accept revealed truth and to be the readier to obey divine 
injunctions. 

When, then, in early boyhood and in my youth I had the 
books of learning conveying the teachings of the Catholic Church, 
the doctrines that she declares to have been revealed and com- 
mitted to her teaching, when, as a part of this teaching, I learned 
of those sacraments the administration of which has been com- 

67 



68 



COENER-STONES OF FAITH 




mitted to her hands ? I was predisposed by that grace of faith to 
accept with docility those teachings, to receive those holy sacra- 
ments, governing all the principles of God's law. I have never 
consciously, even in my innermost thoughts, sinned against this 
Catholic faith. I have never yet permitted myself to doubt in 
the least the divine mission of the holy Catholic Church to make 
disciples in all the nations to fulfil the promises to the brethren 

of Christ. I have never 
permitted myself to doubt 
the teachings of the Cath- 
olic Church, because my 
reason never demanded 
that I should. On the 
contrary, my reason de- 
manded, ever and always, 
that I should give absolute 
assent to all the defined 
doctrines of the church and 
pay reverence to all that 
she declares to be sacred. 
Faith is the highest ex- 
ercise of reason. An act 
of faith is so far from 
being something contrary 
to reason that it requires 
the highest exercise of rea- 
son. It is only a rational nature that is capable of the virtue of 
faith. An act of faith is an act of instinct and of the will. 

It is therefore, I say, that I am a Catholic, not merely by the 
exercise of my reason, but first of all by the grace of God. 

Revealed faith requires us to believe mysteries that are above 
reason, things that we know to be true, although we can never 
hope fully to comprehend them. But we must be able in some 
measure to apprehend them, else it were idle to ask us to place 
any faith in them. 




Dr. Edward McGrlynn. 



WHY I AM A CATHOLIC 69 

There is a syllogism, a perfect logical process ; it is something 
like this : God is infinite in His attributes. He has infinite wis- 
dom and goodness and truth, infinite power, without beginning, 
without end. God is the order of all things. With Him we live 
and move and have our being. These great fundamental truths 
of religion concerning the existence of God, concerning His at- 
tributes, concerning our relations to Him as our teacher, are a 
part of any religion. Men everywhere have, more or less clearly 
or more or less obscurely, some conception of these great fun- 
damental truths. St. Paul expressly tells us that we ought, we 
must, rise from contemplation, by the use of reason, of the visi- 
ble things of God to the knowledge and contemplation of the 
invisible things of God, even of His very Godhead. 

God is the Father of us all. Therefore we owe to all other 
men brotherly duties, since we are all brethren, of one Fa- 
ther. 

Yet it is true that man has sadly fallen from his high estate. 
Man has but to examine his own conscience ; he has but to read 
his own history, to read contemporaneous history, to study the 
history of all the ages, to see how base, how vile, how perverse, 
how corrupt, how ignorant man may become. There was a time 
when nearly the whole world was steeped in the depths of idol- 
atry. There was an impersonation of things in the name of God. 
We read that God so loved the world, this fallen world, this sin- 
ful world, that was gone so far astray from Him— He so loved 
it that He would give for it His only begotten Son. The world 
needed a redemption. It never could save itself by natural 
powers. It never could return, except by special assistance of 
Him against whom it had so grievously sinned. It is a teaching 
of our Christian religion that God determined to send His only 
begotten Son, the eternal wisdom of the second person of the 
adorable Trinity. St. Augustine tells us that we may almost re- 
joice at the fall of Adam, since it has brought for us so wonder- 
ful a redemption. 

So all Christian bodies, all bodies of men that make any pre- 



70 COKNEK-STONES OF FAITH 

tense of being Christian churches, claim to derive their religion 
in some measure from the Son of God. 

He appeals, I say, to our wisdom. He demonstrates that He 
is of God when we have examined His credentials. He has 
proven by miracles. It is the highest exercise of reason to say 
that we shall believe them to be revelations to us of God. He 
is the very Word of God. 

Now, what steps has He taken to enable us to know what He 
has given us ? He came to devote His life to administering to 
souls that are sick, to souls that are dead and dying in sin, to 
give food, medicine, and comfort. 

It is perfectly plain that He has established a family on the 
earth— a household. He makes it perfectly clear that as He 
went about teaching men religious truths, proving His divine 
mission, revealing the wisdom of God, saving and sanctifying 
men's hearts with inspirations of His grace, with the holiness of 
His example, He was gathering together a family of which He 
was the visible head and author. Again, He tells us that He 
has gathered together sheep which are all His, and of this fold 
He is the Shepherd, the good Shepherd, so good that He was 
laying down His life for the sheep. Again, He tells us that He 
has come on earth to establish a kingdom of God, of which He 
is the invisible King. It is a favorite expression of His— the 
kingdom of God. 

It is also an earthly kingdom, a society on earth. His king- 
dom of heaven is constantly likened to the good fishes gathered 
in the basket. It is like the treasures found in the field. He 
gives of this treasure in order to be the King. 

Again, He tells us that the city in this kingdom was placed on 
the high mountain where all men saw it. There is no question 
that He is the wise and blessed and prudent ruler of this city. 
But He was to die, and He died in the horrid agony of the cross. 
Our minds cause us to believe that He died for us as well as 
those who had really touched the hem of His garment. 

We have every right to expect it. But we have more than 



WHY I AM A CATHOLIC 71 

that. We have His clear assurance that the work He is doing 
is for all time ; that it is not merely for the chosen ones, not 
merely those people of Israel. And it is for the whole world. 
He has told us that His kingdom must take in the whole world ; 
His message must be delivered to the world; the glad tidings 
must be spread everywhere throughout the world. 

Now, then, not only do we discover that He has gathered to- 
gether a flock, a family, a kingdom, a city, a household, a grace 
that shall be built upon the rock, and not upon the sands, so 
that when wind and waves shall rush as if to destroy it, it shall 
remain unshaken because of the foundation upon which He has 
built it — not only do we find this, but we find that He provides 
even for its interior arrangements. He tells us of the means by 
which this family shall be fed, shall be ruled and governed and 
protected and blessed until the very end of time. He says, as 
He is about to leave us, "I will not leave you orphans." He 
will send His own Holy Spirit to comfort and remind us that 
strength was in the foundation. He gives us greater faith to 
accept the precepts that He has enjoined. 

As He went about preparing the kingdom of heaven on earth, 
He asserted for Himself a peculiar ministerial office. He said 
He would not only have priestly authority in bloody sacrifice 
upon the cross, but He also gives us signs and symbols and 
promises of another priesthood that shall be peculiar to Him — 
an offer, a priesthood that shall sacrifice of new blood, a sacrifice 
in His church to the end of time. In fulfilment of that very 
long series of sacrifices ending in Him came the unbloody sacri- 
fice to succeed all the bloody offerings of the old law. 

Nothing is clearer through the pages of the old law than that 
Christ was typified by the paschal lamb. The redemption of the 
people of God from the land of Egj^pt was to be typified through 
all ages by the Passover, so-called to commemorate their passing 
over from thraldom to freedom. 

We read of the miraculous promise of the royal progenitor, 
David, the royal progenitor of Christ. Now, we know nothing 



72 CORNEB-STONES OF FAITH 

about the pursuits of Melchisedec, except that he offered bread 
aud wine a century after Christ. Another prophet tells us how 
all the bloody offerings of the Jewish temple shall be set aside, 
shall find no favor in the sight of God— will find no favor, be- 
cause they have lost their significance, have been rejected of 
God. Their sacrifice shall find no longer favor in the sight of 
God ; but in their place is premised a clean offering. 

The last of the prophets and first of the evangels, happier 
than any of the prophets that preceded him, John the Baptist, 
is promised to point out with his very finger the Christ— "Be- 
hold the law of God." 

Some of the people rejected the teaching. " Who is this man ? n 
said they. 

But He gave of His sacrifice. " Unless you eat of the flesh of 
the Son of Man, you shall not have life in you." 

We read that on His way to the cross many of those with Him 
wavered and went back and walked with Him no more. He 
turned to the apostles, asking, " Will ye also leave Me?" Peter 
answered, " Lord, to whom shall we go then ? " 

This is the word of eternal love. These men clung to Him, 
although they could not know. To these men, for the first time, 
He gives the precious gift ; He changes the bread and wine into 
His own body and blood. " Take it, for this is My body. Take 
it, for this is the chalice of My blood, for the remission of 
"sins." 

This closes forever the volume of the Old Testament, and 
opens wide the blessed pages of the New. He signs, seals, and 
delivers this New Testament with the gift of Himself, with these 
eucharistic gifts. He desired to give us something that would 
be worthy of Him— to give some pledge of His love greater than 
any He had given ; He desired to give us something so great 
that He could devise nothing greater than the gift of Himself. 
He did what His heart prompted Him to do ; so He expressly 
tells us that He gives us Himself— that He changes the bread 
and wine into Himself 



WHY I AM A CATHOLIC 73 

Here, then, we have clear teaching in the New Testament. It 
is of God. It fulfils the symbol in the paschal lamb. 

It is expressly said that a honse is to be erected and an altar 
made. They should do what Christ Himself did. How can they 
refuse and disregard His dying principle, "Do this in remem- 
brance of Me"? 

The speaker referred to the case of the palsied man who was 
commanded, " Take np thy bed, and walk, 7 ' as an instance of 
what Christ did in His office of sacramental minister for the for- 
giveness of sinners. 

The speaker referred to the supplementary ordination by virtue 
of which He makes the priests ministers of the sacrifice of recon- 
ciliation. He commands to be diligent in reconciling sinners. 
Christ breathes upon these men the special breath of mercy, that 
they may be less unworthy ministers. He entreats them to be 
patient, merciful, and wise teachers, merciful judges in the ever- 
lasting tribunal. Hard by this tribunal must be the mercy-seat, 
the seat of judgment. Hard by must be the confessional. So 
with other features : charity, beneficence to the poor. In all 
these things we must expect that Christ will remain to the end. 

In this earthly household there must be order. It m ust be so 
to the end. He was about to die. He did die, and went to His 
place in heaven. But He provided for this household. He pro- 
vided rulers, guides, priests. And there must be unity. He 
prayed for us. He prayed that we should all be one. He com- 
mands you. He tells us expressly that this family is to rule, is 
to guide, is to admonish His children. If they heed not His 
ghurch they are but as heathen and publicans. 

God has given power to His viceroy in this church which shall 
be founded on a rock ; this church which lasts as long as there 
is a world to be saved, as long as there are sinners to need it, 
until the very crack of doom. 

Therefore He has erected a seat, an episcopal seat, for His suc- 
cessor, with the authority of the chief apostle. " I shall give 
them the keys of the kingdom of heaven. 7 ' There shall be a vice- 



74 COKNER-STONES OF FAITH 

roy, a leader, a brother, who shall take His place. So Christ 
has provided for one authority, a special chief in the sheepfold, 
chief among the apostles. 

It is a mistake to suppose that we must get our idea of the 
Christian church merely from the pages of the gospel. It was 
not the plan of Christ to convey the Word merely by writing. 
The Old Testament was given in writing. The New Testament 
was not given in writing. We have never received it in writing. 
It was given by word of mouth. He calls His apostles, and tells 
them that they must go into the whole world and preach as He 
has preached. " Go ye, therefore, and preach to all nations." In 
the original Greek it is still stronger : " Make disciples of all na- 
tions. I have commanded. I am with you always, even to the 
end." 

Here, then, Christ promises that in His church, hard by the 
altar, must be a chair of truth, that His teachers shall speak as 
men having authority— not merely quoting, but speaking with 
authority, "Thus saith the Lord." So Christ teaches through 
His church. 

I am not making light of the gospel. It is the Catholic 
Church that tells the world that it is the Word of God. St. 
Augustine says, " I would not believe the gospel if the Catholic 
Church did not compel me to believe it." It is inspired ; it is the 
Word of God. 

In spite of the blunders of priests, God's work has been done. 

There is no excuse for heresy. It has divided the seamless 
garments of Christ ; it has actually divided His sheepfold into 
factions. 

I am a Catholic, therefore, by the grace of God, because I 
know that Christ is the Son of God, that He has taught certain 
great truths, that He has established a sacrifice, that He has given 
great precepts, that He has given evangelical examples of truth 
and sacrifice. 

All this is clearly perpetuated, and shall be perpetuated until 
the end of time. I am, therefore, strengthened in my faith by 



I 



WHY I AM A CATHOLIC 75 

all manner of argument, by all reading. The more I read, the 
more I find that these doctrines are from the very days of Christ 
and His apostles ; I find the confirmation of the fact. 

Oriental churches are the most wonderful monuments and 
bear the most wonderful testimony to the apostolic succession. 
These evidences present themselves : the masses, sacrifice, seven 
sacraments, the real presence of the Lord in sacrament, the duty 
of confession, sacraments of extreme unction, the discipline, even 
the very ceremonies— that are not essential— have the most re- 
mote and venerable antiquity. And we find these in all the old 
churches that have not taken anything from Rome. Although 
we go back with one bound through all these thousands of years, 
we find that the Christian church then was what the Catholic 
Church is to-day. 

I am not a Catholic merely because my reason is convinced ; 
but the faith that is within me is confirmed immensely by all 
manner of reasonable arguments. 

What shall be the outcome of it all? We should labor and 
pray, in the spirit of the blessed prayer that Christ has Himself 
taught us, "Father, Thy will be done. Father, Thy kingdom 
come on earth." 

There should be but one sheepfold, one shepherd. 

There are seven languages used in the liturgy. The church 
in time may see changes— may see the day when all nations may 
come together. 

It is a thousand pities that at the time of the great defection 
from the church in the seventh century, if there was anything to 
reform,— as there always must be among men everywhere plenty 
of room for reform in the character of the ministers of the reli- 
gion, in their lives, their discipline,— what a pity, a thousand 
pities, that they did not remain a little loyal to the constitution 
of the church, to do all they could to rebel, to compel reform 
when it was clearly needed, instead of tearing into so many 
shreds the seamless garments of God, instead of attempting to 
destroy the very edifice in order to get rid of the cobwebs. 



76 CORNER-STONES OF FAITH 

I am a Catholic by the grace of God, chiefly because of the 
grace of God. 

My faith is a reasonable one, so that in making an act of faith 
I am exercising the highest faculties of my reason. I am accept- 
ing mysteries concerning the Godhead that I can never compre- 
hend, and that, even in heaven, we may only partly apprehend. 

I accept it all because of the authority that I cannot deny. 
The grace of God within stirs me to accept these. All my studies, 
my travels, my learning, lead me to admire and adore the wis- 
dom, kindness, and beneficence of our loving Saviour in the es- 
tablishment of His church. In the very defects, the crimes, that 

«/ 7 7 

may be pointed out are confirmation to the philosophic mind 
that this is the true church. 

So far from our basing our faith in the church upon the wis- 
dom, the learning, the kindness, the sanctity, of the ministers of 
the church, very often it is the strongest argument that the 
church has survived through all these years amid the blunders 
and sometimes worse than crimes that have been perpetrated 
by her ministers. 

I thank you for the extraordinary patience with which you 
have listened to me for so long: a time. I repeat my thanks to 
my brother, Mr. Tuck, for the great courtesy he has given in 
permitting me to be here. I end, as I began, with reference to 
the fact that I wish the cause I believe to be absolutely the cause 
of Christ might have been presented to you this evening by a 
much better and more worthy advocate. I came here full of 
diffidence, shrinking from what I believe a peculiar task because 
of its peculiar surroundings. I have not failed to ask God to 
bless the words. I end by begging God to supply the deficien- 
cies of my poor voice to make clear to you the faith I have se 
imperfectly presented. 

I ask you not to shut your eyes to the light, but open them as 
wide as you can. Learn, investigate, read, inquire. Find out 
what the church teaches. Find out what the Catholic Church 
teaches. Buy the little primer given to the children in our 



WHY I AM A CATHOLIC 77 

schools. There is no juggling in that. It is plain there what 
the church is teaching to its children. A book that can be so 
easily obtained is certainly not a hidden book. 

Read, study, and investigate. We believe in God. We desire 
to obey His law. We are sincerely penitent and contrite. We 
desire to live in close communion with Him ever after. We 
desire to know just what His law is. Master, teach us ! What 
shall we do to be saved ? When you say that, then, I say, God 
is not far from any one of us.— From the Newburg " Journal." 



C C^uC' fid ~" V/^K, 





:ERS> K 0F-OUN DERIS* 

EPISCOPAL 



Ill 

THE EPISCOPAL CHURCH 

THE next ecclesiastical polity that calls for consideration 
after the hierarchal is the prelatical, that is, that form of 
church organization in which the chief authority is vested in an 
order of the clergy, consisting of bishops having in subordination 
to them priests or presbyters and deacons ; especially have they 
the authority to ordain and thus perpetuate their order. But in 
this country we have no pure prelacy. The nearest approach to 
it is the Protestant Episcopal Church, which has the order of the 
clergy, but with limited power. America is not the place for the 
reproduction of old systems, ecclesiastical or otherwise ; it is the 
place for modifications and development. Hence the Episcopal 
Church in America, and the Church of England from which it 
sprang, are not identical. One great difference is to be found in 
the fact of the separation of church and state in this country ; 
another radical difference is that the laity have a large share 
in the management of church affairs with us. The Episcopal 
Church in this country, as we shall see, belongs to the represen- 
tative system. 

We will therefore give our attention to episcopacy as it exists 
in the United States in the 

PROTESTANT EPISCOPAL CHURCH 

The distinguishing features of the Protestant Episcopal Church 
are the apostolic succession of the ministry, diocesan episcopacy, 

81 



82 



COENER-STONES OF FAITH 



and a liturgical form of worship with the use of the Prayer-book. 
But that which is here attempted in a single sentence will appear 
more fully as we proceed. 

1. History.— The Episcopal Church goes back to the begin- 
ning of the church to find its form of government. Some press 
the claims further and more strenuously than others. " Of this 
form of government/ 7 says Canon Venables, "there are traces in 
apostolic times ; evidences of its existence become increasingly 
frequent in the subapostolic period, until, when the church 



saP^ 











St. Martin's Church, Canterbury. 

Oldest church in England ; frequented hy Bertha, wife of Ethelred, in the sixth 

century, before the coming of Augustine, the first archbishop. 

emerges from the impenetrable cloud which covers the close of 
the first and the beginning of the second century, we find every 
Christian community governed by a chief functionary, uniformly 
styled its bishop, with two inferior orders of ministers under 
him, known as presbyters and deacons. It may be regarded as 
an established fact that before the middle of the second century 
diocesan episcopacy had become the rule in every part of the then 
Christian world." * This developed, as we have previously seen, 
into the hierarchy. 

* " Encyclopaedia Britannica," article "Episcopacy." 



THE EPISCOPAL CHURCH 83 

It is to England that we turn to find the beginning of the Epis- 
copal Chnrch as it exists to-day, and to the time of Henry VIIL, 
who threw off allegiance to the Pope of Rome. The claim of 
Episcopalians, however, is that the Chnrch of England goes back 
to the beginning of Christianity in the British Isles, which some 
assert was in the time of the apostles, declaring that Panl 
preached there,* while others more modestly go back only to the 
preaching of the missionary Augustine and his helpers, in the 
early part of the seventh century. All will admit, nevertheless, 
that for several centuries English Christians were under the 
dominion of Rome and part of the Roman Catholic Church. 
However, the opposition that had been gathering and smolder- 
ing in England for two centuries burst forth when Henry VIII. 
renounced the authority of the Pope, and the Anglican Church as 
we know it was established ; but not fully, however, until it had 
passed through many critical periods. One peculiarity of the 
English Reformation is that there was little change in creed, 
ritual, and polity at the outset.f 

While the Episcopal Church in the United States has no legal 
connection with the Church of England, it nevertheless owes its 
existence to that church. The relation is that of mother and 
daughter, but the daughter has set up housekeeping for herself en- 
tirely independent of the mother. The American Episcopal Church 
was established by chaplains, ministers, missionaries, and mem- 
bers of the Church of England. When the first English settlers 
came to Jamestown, Va., in 1607, they had with them a minister, 
the Rev. Robert Hunt, and services were at once instituted. The 
Episcopal became the established church there, as also in New 
York in 1664 and in Maryland in 1692. Episcopal churches were 
set up in other places where adherents of the Church of England 
settled 5 but up to the close of the Revolution there was no bishop 

* See " A Manual of Information concerning the Episcopal Church," by the 
Rev. George W. Shinn, D.D. 

t For a history of this, see Professor Fisher's " History of the Reformation," 
chap. x. 



84 



CORNER-STONES OF FAITH 



in tliis country, and there was more or less scarcity of ministers. 
To supply this latter need a college was projected as early as 1619 ; 
but it was not nntil 1692 that the College of William and Mary 
was chartered. The clergy came from England. 

Episcopacy found little encouragement in New England, 
especially in Massachusetts. In Connecticut, however, a firmer 

foothold was obtained. The 
rector of Yale College, Dr. 
Cutler, and two of the tutors, 
became Episcopalians. The 
first Episcopal church in 
Boston, King's Chapel (now 
a Unitarian church), was 
erected in 1689. Christ's 
Church followed in 1723, and 
Trinity Church in 1735; 
Christ's Church, Philadel- 
phia, in 1695. Trinity 
Church in New York was 
built and endowed in 1696. 

By reason of the connec- 
tion of the Episcopal Church 
with the Church of Eng- 
land, suspicion and prejudice were aroused in this country against 
her and her clergymen, especially during the Revolution. They 
were supposed to be in sympathy with the British. But Epis- 
copalians point with satisfaction to the fact that Washington 
and other patriots were churchmen. At the close of the war 
most of the clergy were in exile, their churches destroyed, and 
the congregations broken up. There was only one church left 




Tower of the old Episcopal church at 
Jamestown, Va.* 



* The Episcopal church, of which the brick tower alone remains, was 
built about 1612 ; here Pocahontas was married to Thomas Rolfe in April, 
1613. The engraving is a correct representation of its present appearance. 
The ruin stands a few rods from the encroaching bank of the James River, and 
is about thirty feet in height.— Lossing's "History of the United States." 



THE EPISCOPAL CHUKCH 85 

in Pennsylvania, and in Virginia more than half her parishes 
were destroyed and only twenty-eight clergymen remained. 

After the Revolution a new era began, and the development 
and life were essentially American. In 1787 Dr. White and 
Dr. Provoost, who had been sent from this country, were ordained 
bishops by the Archbishop of Canterbury. Previous to this a 
General Convention had been held in Philadelphia in 1785, at 
which Dr. White presided. At that time the English Prayer-book 
was revised and put forth as the " Proposed Book" ; but this 
proved unacceptable, and was finally revised in 1789. The name 
adopted was the Protestant Episcopal Church in the United States. 
Just before the consecration of Bishops White and Provoost, 
Dr. Seabury had been elected a bishop by the clergy of Connecti- 
cut, and was consecrated in Edinburgh in 1784 by the bishops of 
the Episcopal Church of Scotland. This caused some differences, 
which were after a time adjusted. Bishop Seabury was admitted 
to the convention of 1789. 

The growth of the church was steady but not rapid ; in fact, 
at first there was a considerable struggle for existence. But the 
leaders were wise and careful and energetic men; especially is 
credit due to Bishop White for the judicious guidance of the bark 
of the church through the turbulent seas. In 1790 there were 7 
dioceses and 190 clergy ; in 1832, 18 dioceses, 592 clergy, 31,000 
communicants ; in 1895, 53 dioceses, 4574 clergy, 596,031 com- 
municants. 

About 1835 the church took on a new life, and a spirit of mis- 
sionary enterprise was awakened. They pushed their efforts into 
the newly opening Western country. 

At the breaking out of the Civil War the Protestant Episcopal 
Church of the Confederate States was formed ; but at the close 
of the war a reunion was amicably arranged, which has not yet 
been accomplished by most of the other denominations that 
separated on political issues. 

2. Organization.— The Protestant Episcopal Church in the 
United States is divided into dioceses, and each diocese into par- 



86 



CORNER-STONES OF FAITH 



ishes. In the General Convention recently held an effort was 
made to have provinces organized, to be presided over by arch- 
bishops ; but it failed to carry. There are no archbishops in the 
Protestant Episcopal Church ; all bishops are equal. 

Over each diocese 
is a bishop who is 
elected by the dio- 
cese, and when his 
election is ratified 
by a majority of the 
bishops and by a 
majority of the 
standing commit- 
tees of the dioceses, 
he is consecrated by 
the bishops. A dio- 
cesan convention is 
held once a year in 
each diocese, pre- 
sided over by the 
bishop, to legislate 
for the diocese. 
These conventions 
are composed of all 
the clergy of the di- 
ocese, and lay dele- 
gates from each par- 
ish, elected t by the 
vestry. When a vote by orders is called for in a convention, the 
lay delegates from a parish have only one vote. Each diocese has 

* The interior of the church still retains an antique appearance. The 
Bible and silver now in use were given in 1733, by King George II. The Sun- 
day-school was established in 1815, and claims to be the earliest in America- 

The tower contains a fine chime of eight bells, which bear the following 
inscriptions : 

First bell : " This peal of 8 Bells is the gift of a number of generous per- 




Christ (the old North) Church, Salem Street. 

Built by the Episcopalians in 1723 ; the oldest church 
edifice now standing in Boston.* 

[From King's "Handbook of Boston," by permission.] 



THE EPISCOPAL CHURCH 87 

a standing committee acting in the place of the convention when 
not in session. The diocesan convention corresponds to the 
synod of the Presbyterian Church and the annual conference of 
the Methodist Chnrch. 

The spiritual affairs of each parish are directed by a priest or 
rector in charge ; he is the spiritual head. The temporal affairs 
of the parish are intrusted to the vestry, composed of wardens 
and vestrymen, presided over by the rector. The vestry cor- 
responds to the session of the Presbyterian Church. The wardens 
and vestrymen are elected by the congregation ; the wardens must 
be communicants of the church. The vestry are trustees of the 
church j they hold the property, although its control is in the hands 
of the rector • they receive and disburse the revenues, and elect 
delegates to the diocesan convention. The rector is elected by 
the vestry, and his election is ratified by the bishop of that diocese. 

A deacon in the Episcopal Church is a minister with limited 

sons of Christ Church, in Boston, N.E., anno 1744, A.R." Second: "This 
church was founded in the year 1723 ; Timothy Cutler, D.D., the first rector, 
A.R., 1744." Third: "We are the first ring of Bells cast for the British 
Empire in North America, A.R., 1744." Fourth : "God preserve the Church 
of England, 1744." Fifth : "William Shirley, Esq., Governor of the Massa- 
chusetts Bay in New England, anno 1744." Sixth: "The subscription for 
these Bells was begun by John Hammock and Robert Temple, church war- 
dees, anno 1743; completed by Robert Jenkins and John Gould, church 
wardens, anno 1744." Seventh : "Since Generosity has opened our mouths, 
our tongues shall ring aloud its praise, 1744." Eighth: "Abel Rudhall, of 
Gloucester, cast us all, anno 1744." 

This chime, brought from England, is the oldest in America. 

A tablet was placed on the front of Christ Church in 1878 bearing the fol- 
lowing inscription : 

The Signal Lanterns of 
PAUL REVERE 

Displayed in the Steeple of this Church 

April 18 1775 

warned the country of the march 

of the British Troops to 

LEXINGTON AND CONCORD. 



88 



CORNER-STONES OF FAITH 



functions. He is subject to the order of the bishop ; he ministers 

to the poor, sick, and needy ; he can preach when licensed by the 

bishop, and administer 
baptism when no priest 
is at hand, but he cannot 
celebrate the commu- 
nion. His position is but 
a stepping-stone to the 
priesthood; it is not a 
permanent office. There 
are also deaconesses as 
a part of the working- 
force of the Episcopal 
Church, who assist the 
minister in the care of 
the sick. At the Gen- 
eral Convention in 1889 
they were officially rec- 
ognized by the adoption 
of a canon prescribing 
their duties.* Under the 
auspices of Dr. Muhlen- 
berg there arose about 
the middle of this cen- 
tury the sisterhoods, of 
which there are now 
quite a number. They 
are not regulated by ca- 
nonical provision, and 

do not report to any ecclesiastical body.f 

The General Convention of the Episcopal Church meets every 

three years, and consists of a House of Bishops, and a House of 

* See "Deaconesses/' by Lucy R. Meyer (New York, Hunt & Eaton, 1892). 
t See "History of the Protestant Episcopal Church in the United States," 
by Dr. C. C. Tiffany, p, 523, 




Christ Church, Philadelphia. 
Erected 1727-31. The first edifice erected in 1695. 



THE EPISCOPAL CHURCH 89 

Clerical and Lay Deputies elected by the diocesan convention. 
It is the supreme legislative body for the church. The houses 
meet separately at the same time, and the approval of both is 
necessary to render any act effective. The House of Bishops has 
the power of negativing the action of the deputies. There is an 
equal number of lay and clerical delegates (four of each from 
each diocese) in the House of Deputies, so that the power of the 
laity is considerable. The democratic spirit of this country has 
greatly affected the Episcopal Church, making it to differ from 
the Church of England. " Constitutional episcopacy, as it is 
coming to be called, takes hold upon the far past by its reverent 
solicitude to preserve continuity with the ancient church through 
transmitted holy orders, while at the same time it takes hold upon 
the living present by its frank recognition of the right of the 
whole church, laity as well as clergy, to have a voice in the mak- 
ing of the laws, and by its ready willingness to receive and to 
abide by those principles of representative government which 
have wrought such wonders in the modern state." * 

The members or communicants of the Episcopal Church are 
all those who have been baptized and confirmed. The rite of 
confirmation is administered by the bishop only. It is the laying 
on of hands when a member is received into communion, for 
which they claim to find warrant in the teaching and practice 
of the apostles. (See Acts viii. 14-17 ; xix. 6 ; Heb. vi. 2.) Let- 
ters of transfer are neither given to nor received from other 
Protestant churches. If the person has been baptized it is 
not necessary to repeat the rite, but it is necessary to be con- 
firmed. This is no aspersion, it is claimed, upon one's Christian 
standing ; but as other churches require formal admission, even 
with a letter, this is the form of admission to the Episcopal 
Church.t 

* The Rev. W. R. Huntington, D.D., in "Why I am what I am." 
The General Convention held in Minneapolis, Minn., October, 1895, was 
presided over by Bishop Whipple, the venerable "Apostle to the Indians." 
t The writer had the pleasure, not long ago, of receiving a courteous cer- 



90 



CORNER-STONES OF FAITH 



3. Teaching.— The teachings of the Protestant Episcopal 
Church are evangelical. The doctrinal statement is in thirty- 
nine articles, which are Calvinistic in their theology. They were 
formulated in the creed-making period of the Reformation by the 
clergy of the Church of England. After several attempts at 
~_ , revision, these ar- 

j tides were adopted 

for the Episcopal 
Church in the 
United States, with 
such changes as 
were necessary to 
adapt them to this 
country, by the 
General Conven- 
tion of 1801. They 
may be found in 
any copy of the 
Prayer-book, and 
are designated the 
Articles of Reli- 
gion. They are the 
formulated expres- 
sion of the theolog- 
ical teaching of the 
Episcopal Church. 
While setting forth 
the doctrinal belief of the church, acceptance of the articles is 
not required of those who join the church, nor are the ministers 
obliged to set their signatures to them. Those who are ordained 
declare their belief that the Holy Scriptures are the Word of God 
and contain all things necessary to salvation ; they also solemnly 
engage to conform to the doctrine and worship of the Protestant 

tificate of membership from an Episcopal rector "brought by one who came 
from that church. 




St. Paul's Chapel (belonging to Trinity Parish). 
The oldest church edifice in New York, northwest corner 
of Broadway and Fulton Street. Erected 1764. Washington 
attended service here the day of his inauguration as 
President. 




^S^Ai <i\\. J^CSi . 



Trinity Church, Broadway, New York. 
Organized 1693. Present edifice erected 1846. 



92 



CORNER-STONES OF FAITH 



Episcopal Church in the United States. The Thirty-nine Articles 
are historical, and are presented for information as to what truths 
the church teaches. The two important and essential creeds are 




Trinity Church, Boston. 
First church erected 1735. Present edifice consecrated February 9, 1887. 



the Apostles' and the Nicene.* Their importance is indicated by 
their place in the second proposition of the Lambeth proposal. 
A person approaching the portals of this church, " the officer 

* The " Treasury Magazine," October, 1895. 



THE EPISCOPAL CHURCH 



93 



on duty is instructed to ask him two questions, and is not per- 
mitted to ask any more : First, ' Do you believe the articles of the 
Christian faith as they are contained in the Apostles 7 Creed? 7 
Second, ' Do you promise, by the help of God, to lead a sober, 
righteous, and godly 
life! 777 * 

The distinctive 
teaching of the Epis- 
copal Church is 
found concerning 
the church and the 
clergy. Here we 
meet with two lead- 
ing views : 

(1) The High- 
church view regards 
episcopacy as indis- 
pensable to the being 
of the church, holds 
to the transmission 
of grace by the im- 
position of hands, 
and insists upon the 
doctrine of apostolic 
succession. This is 
sacerdotalism. This 
party teaches that 
the life of the church 
is preserved by the 

Holy Ghost through the apostolic succession of her ministry, and 
that the creed of the church and the apostolic ministry continued 
through apostolic succession are necessary to make a church a 
branch of the true church. By apostolic succession is meant the 

* S. D. McConnell, D.D., in a little tract entitled "The Church's Creed," 
published by Thomas Whittaker, New York. 




Rt. Rev. Phillips Brooks, D.D., LL.D. 

Rector of Trinity Church, Boston, 1869-91; bishop of 
Massachusetts, 1891-93. 



94 



CORNER-STONES OF FAITH 



transmission of holy orders from the apostles to and through the 
bishops in an uninterrupted line. 

(2) The Low-church view regards the episcopate as desirable 
for the well-being of the church, but in no wise indispensable to 
the being of the church. The episcopal, they maintain, is not the 
only form of government with scriptural authority (if, indeed, it 
or any other be recommended by the Scriptures), though it is the 
one best adapted to forward the interests of Christ's kingdom. 




King's (Columbia) College, New York. 

Founded in 1754 ; this building erected in College Place, New York, in 1790 ; removed 
to Forty-ninth Street in 1857 ; and to One Hundred and Sixteenth Street, Morningside 
Heights, in 1896. 

A large and influential proportion of the clergy and laity hold 
the views of the Low-church party. Sacerdotalism has not yet 
been made a dogma of Episcopalians ; and while the action of the 
church is on the basis of apostolic succession, yet there are many 
who believe, with Archbishop Whately,* that there is not a min- 
ister in Christendom " who can trace up, with an approach to cer- 
tainty, his spiritual pedigree." 

* " The Episcopal Church ordains all ministers who have not "been epis- 
copally consecrated, "but accepts priests of the Greek and Roman Catholic 
churches without reordination " ("Schaff-Herzog Encyclopedia"), 



THE EPISCOPAL CHUECH 



95 



It has frequently been proposed in General Convention to 
change the name of the Protestant Episcopal Church; but this 
has always met with oppo- 
sition, and no new name 
has yet been adopted. In 
this connection Phillips 
Brooks has said : " There 
are some of her children 
who love to call her, in ex- 
clusive phrase, the Ameri- 
can Church. She is not 
that, and to call her that 
would be to give her a 
name to which she has 
no right. The American 
church is the great total 
body of Christianity in 
America, in many divi- 
sions, under many names, 
broken, discordant, dis- 
jointed, often quarrelsome 
and disgracefully jealous, 
part of part, yet as a whole 
bearing perpetual testi- 
mony to the people of 
America of the authority 
and love of God, of the re- 
demption of Christ, and of 
the sacred possibilities of 
man. If our church does 
special work in our coun- 
try, it must be by the spe- 
cial and peculiar way in which she is able to bear that witness, 
not by any fiction of an apostolic succession in her ministry, 
which gives to them alone the right to bear such witness. There 



*9 





Grace Episcopal Church, Broadway, New York. 
Organized 1808. Present edifice erected 1845. 



THE EPISCOPAL CHURCH 



97 



is no such peculiar privilege of commission belonging to her or 
any other body." * 

In common with all Protestant denominations, Episcopalians 
teach that there are two sacraments— baptism and the Lord's 
Supper. The prevailing mode of baptism is sprinkling ■ and chil- 
dren are baptized, "as most agreeable with the institution of 
Christ." Baptism is " a sign 
of regeneration or newbirth, 
whereby, as by an instru- 
ment, they that receive bap- 
tism rightly are grafted into 
the church." f While con- 
firmation is only by bishops, 
priests baptize. 

The Lord's Supper, or the 
holy communion, is cele- 
brated in a majority of the 
parishes in this country at 
least once a month and on 
all the festivals, with a grow- 
in g disposition to celebrate 
it every Sabbath and on all 
holy days. The holy com- 
munion is a sacrament of 
our redemption by Christ's 

death and a sign of Christian love—" the body of Christ is given, 
taken, and eaten, in the Supper, only after an heavenly and spir- 
itual manner." \ 

4. Worship.— The worship of the Episcopal Church is strictly 
liturgical ; all prayers, rites, and ceremonies are contained in the 
Book of Common Prayer. The forms of public worship are pre- 
scribed by the General Convention (the Prayer-book was adopted 
by the convention of 1789), and may be altered by the conven- 

* "Twenty Sermons," p. 56. t Articles of Religion, xxvii. 

t Ibid., xxviii. 




Episcopal Church Missions House. 
281 Fourth Avenue, New York. 



98 COENEE-STONES OF FAITH 

tion, provided the Holy Scriptures are not contradicted. All 
prayers are read in the Episcopal Church. 

Episcopalians make large use of the Christian year, by which is 
meant the association of sacred events and Christian truths with 
the days and seasons. There are about eighty-five special days 
and Sundays, to which special names are given and special ser- 
vices appointed. They are principally connected with Advent, 
Christmas, Epiphany, Lent, Easter, Ascension, Whitsuntide, and 
Trinity. There is coming to be quite a general use of some of 
these days by other Protestants. 

There is little or nothing in the Episcopal Church to correspond 
to the prayer-meeting or mid-week prayer and conference service 
of most of the Protestant denominations. Their churches are, 
however, in many places organized into efficient parochial work, 
in which the laity do a good service. Episcopalians take an 
active part in charity work. They do not use revival methods. 

The missionary work of the Episcopal Church is under the 
direction of a board of managers appointed by the General Con- 
vention, and composed of fifteen bishops, fifteen presbyters, and 
fifteen laymen. There is an executive committee, and also 
auxiliary societies. 

Due credit should be given to the Episcopal Church for the 
initiative in the direction of unity. In 1886 the bishops in the 
General Convention in Chicago put forth a declaration which, as 
amended by the Lambeth Conference the next year, is as follows : 

I. The Holy Scriptures of the Old and New Testaments as con- 
taining all things necessary to salvation, and as being the rule 
and ultimate standard of faith. 

II. The Apostles' Creed as the baptismal symbol, and the 
Nicene Creed as the sufficient statement of the Christian faith. 

III. The two sacraments ordained by Christ Himself,— baptism 
and the Supper of the Lord, — ministered with unfailing use of 
Christ's words of institution and of the elements ordained 
by Him. 

IV. The historic episcopate, locally adapted in the methods of 



THE EPISCOPAL CHURCH 99 

its administration to the varying needs of the nations and peoples 
called of God into the nnity of His chnrch. 

But it is easy to make platforms, and not so easy to make con- 
cessions. This, however, is not the place to discuss church unity, 
which will be done in a subsequent chapter. 

For further study the student is referred to the following : 

"History of the Protestant Episcopal Church in the United 
States," C. C. Tiffany, D.D. (New York, Christian Literature 
Company, 1895). (This is vol. vii. of the American Church His- 
tory Series.) 

" History of the American Episcopal Church," Bishop Perry 
(Boston, Osgood & Co., 1895). 

Ibid., S. D. McConnell, D.D. (New York, Thomas Whittaker, 
1890). 

"The Church Cyclopedia" (Philadelphia, L. H. Hammersly & 
Co., 1884). 

"Manual of Information concerning the Episcopal Church," 
G. W. Shinn, D.D. (New York, Thomas Whittaker, 1892). 

Articles in various cyclopedias. 

"The Church in America," Bishop Leighton Coleman (New 
York, James Pott & Co., 1895). This is written from the High- 
church standpoint. 




Cathedral of St, John the Divine, New York. 
In process of erection at One Hundred and Tenth Street and Moraingside Park. 
Corner-stone laid St. John's Day, 1895. Len-th, 520 feet; width, 290 feet; height oi 
central tower, 445 feet. Estimated cost, $6,000,000. 



WHY I AM AN EPISCOPALIAN 

BY THE REV. WILLIAM R. HUNTINGTON, D.D., 
Rector of Grace Church, New York City 

CHRISTIANITY is something more than a form of thought : 
it is a way of life. More strenuously dogmatic than any 
other religion that has ever been, it is nevertheless persistent in 
refusing to be shut up to dogma, as if that were all. It owns a 
shepherding as well as an indoctrinating function, and proposes 
not only to instruct but to gather the souls of men. Its aim is 
the " making ready a people " quite as much as the elaboration 
of a self-consistent theology, for it is of the essence of the thing 
to be social. The other participants in this discussion appear 
to me to leave this feature of Christ's religion too much in 
the shadow. They have laid the main stress upon the intellec- 
tual relief afforded by the several systems of belief they so ably 
represent, and have touched lightly, if at all, upon the value of 
the structural element in religion, the effort Christ's gospel is 
forever making to get itself adequately clothed upon and housed. 
I shall, therefore, win at least the credit of sounding a fresh note 
when I frankly avow that I am an Episcopalian, or, to use the 
broader word, a " churchman," not merely because I " like the 
forms," but because the Episcopal Church has, to my thinking, 
better adaptability to the role of reconciler, more of the qualifica- 
tions of a peacemaker among alienated brethren, than any other. 
In this conviction I may, of course, be utterly mistaken. My 

101 



102 



CORNER-STONES OF FAITH 



interpretation of what has been, my analysis of what is, and my 
horoscope of what is to come, may all of them be hopelessly at 
f anlt ; but we are speaking out our minds in a free and friendly 
way, and each man's exhibit of reasons must pass for what it is 
worth. No one of us arrogates to himself infallibility, or would 

be likely to find disci- 
ples if he did. 

Let me safeguard 
myself at the outset 
against a possible and 
onhy too probable mis- 
interpretation of my 
purpose. I am not 
setting out to prove 
that there can be no 
kingdom of heaven 
until all men have 
turned Anglican ; my 
more modest ambi- 
tion is to show that, 
once the desirability 
of organic unity has 
been conceded, there 
are substantial rea- 
sons for treating with 
respect certain con- 
structional features 
that belong to the Episcopal Church, not by virtue of any supe- 
rior sanctity on the part of her present adherents, but, as we may 
say, providentially, by inheritance. Holding, as I do, with the late 
Dollinger, that "the want of a people's church is a want that 
cannot be supplied by anything else," I find myself constrained 
by motives of patriotism, as well as of religion, to cast in my lot 
with that one of the forms of organized Christianity in America 
that seems to me to offer the most feasible basis for reunion. 




Rev. William R. Huntington, D.D. 
Rector of Grace Church, New York City. 



WHY I AM AN EPISCOPALIAN 103 

Undoubtedly the popular conception of church unity is one 
that answers to the phrase Irish politicians have of late made so 
familiar — " a union of hearts. 77 We are assured with vehemence 
that what is wanted is a Christian, in contradistinction from a 
church, unity— a community of feeling, a oneness of sentiment, 
as contrasted with any such unity as is organic, visible, known 
and read of all men. It is because I believe the setting of these 
two things thus sharply in contrast to be thoroughly unphilo- 
sophical that I am a churchman. In the Apostles' Creed " The 
Communion of Saints," or common fellowship of believers, is the 
complement of the phrase "The holy Catholic Church." The 
two expressions make one article of faith, precisely as the two 
lobes make one brain. A fellowship of believers who are one in 
heart and mind can never rightly rest content until it has trans- 
lated itself into a visible fact as to which there can be no manner 
of mistake. When the American people was battling for its life 
five and twenty years ago, did anybody imagine that it would 
have been a satisfactory conclusion of the strife for North and 
South to have agreed that thenceforth they would be one in 
feeling and sentiment, but organically separate ? This solution 
of the problem was, as a matter of fact, frequently urged during 
the conflict, but never accepted, for the simple reason that on 
the part of the North it would have been a yielding of the main 
point. Church and state are in many points unlike, but in this 
particular point of structure are they so unlike that unity must 
mean one thing in the one sphere and something utterly unlike 
it in the other? The truth is, a mighty impulse toward a better 
unity than has ever been is making itself felt throughout Chris- 
tendom. God Himself seems to have been making ready for it 
by quickening the means of communication between place and 
place, by breaking down the barriers which diversity of manners 
and of language have created, and by bringing people everywhere 
more effectually face to face and hand to hand. Moreover, this 
eager desire for unity will not be satisfied with anything short 
of the real thing. No mere hand-shaking on platforms, coupled 



104 CORNER-STONES OF FAITH 

with effusive offers of an " exchange of pulpits/' under stress of 
deep emotion, and in the face of admiring audiences, will meet 
the grand emergency or satisfy the ardent longing of God's people 
to be one. What is wanted is something more and better than 
" league," " alliance," or " confederation "—namely, unity. Again, 
let me insist that I am far from supposing that the Episcopal 
Church precisely as it is, unchanged in even the slightest line or 
feature, is adequate to the supply of this great national need. I 
only claim for it a special fitness for the task of mediation. 

The three divisions into which all church life naturally falls 
are doctrine, discipline, and worship. It is an ancient classifica- 
tion, with no charm of novelty, and yet I know of none other 
under which we should be more likely to do our thinking to good 
purpose. To begin, then, with doctrine. 

In what mood are thoughtful Americans at the present time 
contemplating the whole subject of Christian doctrine 1 And is 
there anything in the position taken by the American Episcopal 
Church with respect to dogma that ought specially to command 
confidence and win allegiance ? It will scarcely be denied that, 
in common with the other civilized nations of the world, we are 
passing through a season of unwonted agitation in the field of 
religious thought. I purposely avoid the well-worn phrase " a 
period of transition," for the reason that all periods are periods 
of transition, and it is not to be expected or to be desired that 
we should ever reach the period of immobility. But that ours 
is, if not a faithless, then certainly a faith-questioning, genera- 
tion, who can deny? Everything, without distinction, goes into 
the crucible to be tried by fire. The world of thinking men seems 
to have resolved itself, for the time being, into a great debating 
society, and from the roll of possible subjects of discussion noth- 
ing is excluded. Review vies with review, essayist with essayist, 
symposiarch with symposiarch, in setting forth new readings of 
old creeds. Accepted beliefs are challenged with an unreserve 
as bold as the haste with which new ones are welcomed is inde- 
cent. The healthy radicalism, which is so named because it 



WHY I AM AN EPISCOPALIAN 105 

treats the plant through the roots, gives place to an unhealthy 
radicalism, which is so named because it pulls up the plant by 
the roots. The result is something very like a panic, under stress 
of which some religious minds have betaken themselves to a 
cloud-land of uncertainty, a misty region of half -belief, where 
nothing is asserted with heartiness and nothing denied with 
vehemence, while others have sought refuge upon what they 
trust will prove the firm standing-ground of papal infallibility. 
But has it really come to this in Christendom, that sober-minded 
men and women must make their choice between believing every- 
thing and believing nothing: between wholesale credulity and 
stolid incredulity ; between drugging the intellect into a dead 
sleep of acquiescence and letting it run wild in the intoxication 
of a freedom wholly without limit ? 

The historic church of the English race says, and since the 
days of the Reformation has always said : " No ; there is no such 
hard necessity of choice. God has not thus given us over to the 
1 falsehood of extremes.' Discrimination is the master word that 
is to help us out of our perplexity. We are to distinguish, care- 
fully and critically to distinguish, between those truths which 
attach to the essence of the religion of Christ and cannot be 
surrendered without shivering the church to splinters, and those 
other and less important articles of faith about which men's 
minds are always liable to change, partly as a result of the in- 
evitable law of action and reaction, and partly in consequence 
of the fresh discoveries of unsuspected or only half-suspected 
truths which almost every morning brings to light. 7 ' 

The churchman finds this needed summary of essential truths 
in that simple form of words which has stood the brunt of fifty 
generations of criticism— the Apostles' Creed. He plants him- 
self upon that strong confession which begins, " I believe in God 
the Father Almighty, Maker of heaven and earth," which goes 
on to say, " I believe in Jesus Christ His only Son our Lord," and 
which ends with "the Life everlasting." These statements, he 
reasons, make the basis of Christianity— not men's argumenta- 



106 CORNER-STONES OF FAITH 

tions about them, but the statements themselves. I rest myself 
on them. If they go by the board, Christianity goes too ; but 
while they stand the church stands. While faith in them sur- 
vives, faith in much else that is good and precious will live on 
too. 

Now, is not this a sensible position ? The Romanist, indeed, 
strives to turn it by challenging us to show cause why we should 
draw the line at this point rather than at another — why we 
should accept the Apostles' Creed, and refuse to accept the doc- 
trinal decrees of the Council of Trent and the creed of Pope Pius 
IV. But our answer is a sufficient one. We are content with 
those few dogmas upon which the common sense (using the 
phrase in its large, philosophical, rather than its colloquial, sig- 
nification) of the people of God, of " holy church throughout all 
the world," has set its seal. 

Again I ask, Is it not an admirably chosen position ? Does it 
not seem as if this church had been guided by more than human 
wisdom when, in that crisis of her destiny, the Reformation, she 
wrote this simple creed upon her chancel walls, made the repeti- 
tion of it a part of her daily worship, insisted upon its being 
taught to every little child within her borders, and required 
assent to it as the condition precedent of sharing in her sacra- 
mental privileges ? Moreover, is it not a doctrinal position that 
ought preeminently to commend itself to a community torn and 
distracted as ours is by the many voices of this modern world ? 
Does it not offer us just what we want— firm anchorage, and yet 
rope enough to let the ship rise and faj^vith the tossing waves ? 
Without the grip of the anchor the veflft would presently drift 
upon a lee shore ; without the play of the rope it would be pretty 
sure to founder. What we really need is a firm grasp upon 
essentials, and a wise liberty in all things elsgt The American 
mind is too religious a mind long to rest coiftent with treating 
as an open question, to be rediscussed every few days, or, still 
worse, every Sunday, such momentous matters as the existence 
of a Grod and the reality of a life to come. 



WHY I AM AN EPISCOPALIAN 107 

On the other hand, the American mind is too intelligent a 
mind to be willing to accept the utterances of a foreign ecclesi- 
astic as its inspired standard and unerring rule in matters of 
faith and morals. We have high authority for believing that 
wisdom and understanding, counsel and knowledge, are gifts of 
the Holy Ghost to man. Surely we put them to their best use 
when we discriminate between the thing that must be and the 
thing that need not necessarily be, between the meat and drink 
that are essential to the soul's healthy life and those other foods 
of which we cannot know with certainty whether they are helpful 
or harmful, safe or perilous. 

So much for doctrine. I pass to polity. 

It is plain beyond all question that the thought of governance 
entered into and made a part of Christ's purpose with respect to 
His church. "Feed My sheep," said He, and in so saying im- 
plied the whole duty of caring for the nock. But who shall exer- 
cise this power of governance ? In what hands is the authority 
vested? Is the right absolute, or has it limits? and if it has 
limits, what are they? It is, of course, easy to escape the em- 
barrassment such questions occasion, by denying that God ever 
meant His church to take on visible form or possess outward 
organization. If the true conception of the church be that which 
makes of it a disembodied spirit, why, then, all questions of ves- 
ture and drapery vanish out of sight. But if, with St. Paul, we 
believe that there was meant to be the " one body " as well as the 
" one spirit," why, then, we cannot so easily wave aside, as a thing 
of no import or value, this matter of governance or discipline. 

Constitutional episcopacy, as it is coming to be called, takes 
hold upon the far past by its reverent solicitude to preserve con- 
tinuity with the ancient church through transmitted holy orders ; 
while at the same time it takes hold upon the living present by 
its frank recognition of the right of the whole church, laity as 
well as clergy, to have a voice in the making of the laws, and by 
its ready willingness to receive and to abide by those principles 
of representative government which have wrought such wonders 



108 CORNER-STONES OF FAITH 

in the modern state. To many minds the mention of the episco- 
pate as a form of church polity is suggestive of absolutism . All 
that is Puritan in the American character (and much that is best 
in American character, let me say in passing, fairly claims that 
epithet) rises up in protest at the very mention of the " lord bish- 
op," because it thinks that it sees in him the symbol of arbitrary 
power. But fair-minded Americans, let us hope, will not be long 
in discovering that, under a constitutional episcopacy, the lord 
bishop, as an irresponsible functionary, has no place. May we 
not also hope that, this prejudice once removed, the practical 
genius of our people will be quick to discern the immense advan- 
tages that attach to a recognition of the principle of headship 
or superintendence in such work as the church of Christ in this 
land has been set to do ? 

Another point connected with discipline is that which touches 
upon the nurture of children. By admitting children to holy 
baptism this church fully commits itself to the logical result that 
the little ones so received are actually and really made members 
of Christ's body and heirs presumptive of the kingdom of heaven. 
In other words, we believe that in a Christian land children ought 
to be brought up as Christian children from the start. We 
would not have them treated as " strangers and foreigners," but 
from the cradle upward we would see thrown around their path 
all the safeguards and all the encouragements and all the helps 
the church can give. We interpret the Saviour's words, " Suffer 
little children to come unto Me," as giving us a warrant to take 
them to Him in the only way that it seems possible to do so, now 
that He is withdrawn from our sight, and, having brought them 
to Him thus, we believe that He does not blame our faith. 

In reply to Baptist objectors, we insist that the " burden of 
proof" is on them, and not on us. In the Jewish church, of 
which our Lord was by circumcision a member, the right of 
little children to a place within the fold had always recognition. 
We reason that, had our Lord intended, in the founding of His 
church, to depart from so firmly established a precedent or to 



I 



WHY I AM AN EPISCOPALIAN 109 

withdraw so ancient a privilege, He certainly wonld have said so 
in unmistakable terms. In this recognition of the great law of 
continuity, churchmen account themselves to be in harmony with 
the " best thought of to-day, whether in the churches or without." 
Surely the lambs need the shelter of the fold at least as really 
as the sheep. I can readily understand the flat denial, on philo- 
sophical grounds, that any shelter or resting-place in the nature 
of a fold is essential to the well-being of the human family. But 
shepherds, ancient and modern, I suspect, would all agree that 
if any one portion of the flock more than another needed and 
had a right to the protection of the fold, it must be the lambs. 
I recall the little folds of stone that dot the hillside pastures of 
the Scottish Highlands, and I remember thinking, as I looked at 
them, how very hard and cold and unattractive they appeared— 
how it seemed as if the sheep might almost as well be left to 
wander about among the stones and take their chances as seek 
refuge within such cheerless walls. And so, no doubt, it seems 
to some at times— probably to our Baptist friends at all times— 
as if the church's nurture of children were a work so inadequately 
performed as to make it almost valueless. And yet I suspect 
that in those poor huts, built up of broken bits of rock, the life 
of many a little creature, brought in from the driving snow or 
the chill wind, has been kept from utter perishing, preserved 
until the passing of the tempest— saved, though only just saved. 
Even so, while we can see easily enough how poorly Christ's ideal 
of what His sheepfold was meant to be is carried out in fact, 
there is still ground for hope that even under the most meager, 
the most utterly inadequate, administration of the affairs of the 
flock, some blessings are attained that would not otherwise have 
been had, some shelter extended that else would have been missed, 
and that the fold has its value. 

Doctrine and polity disposed of, there remains the matter of 
worship. Churchmen believe that the public worship of Almighty 
G-od ought to be distinguished from the ordinary actions of our 
lives by a special regard on our part to dignity and reverence. 



110 CORNER-STONES OF FAITH 

They consider that if beauty and majesty have any rightful place 
in the affairs of men, that place is preeminently to be sought in 
the sanctuary. Hence they are accustomed to invest their wor- 
ship with as much solemnity as possible. They distinguish be- 
tween what is appropriate to private devotion and what belongs 
to the worship of the great congregation. The temper of the 
Book of Common Prayer, which is the churchman's manual of 
worship, is alike unfriendly to tawdry and vulgar showiness in 
ceremonial on the one hand, and to utter bareness and rawness 
on the other. A " lowly pomp," a simple majesty, a decent rever- 
ence—these make the golden mean in worship, and it is these 
which it is the aim of the Prayer-book to secure. There is the 
less need of my dwelling upon this department of our general 
subject, because the signs are abundant that the American people 
are coming into sympathy with Anglican ways of looking art the 
matter ; for the question, How shall we worship ? is one that is 
answering itself before our eyes and to our ears. All around us 
are evidences, to which the most unwilling can scarcely be blind, 
that the architecture, the music, the commemorative days and 
seasons, and the ritual worship, hitherto associated with the old 
church, are meeting with more or less acceptance among our 
fellow-Christians all about us. 

And I note this in no sneering or bitter spirit, but simply as 
making for my argument. It ought, I think, to be a ground of 
gratitude and satisfaction to every right-minded churchman to 
observe these approaches, ill-contrived and grotesque as they 
sometimes are, to the form of a worship rich and full. All such 
indications of a better understanding and a more cordial agree- 
ment among Christians are to be welcomed as possible harbingers 
of an abiding peace. Moreover, it must never be forgotten that 
in 1888 the entire Anglican communion, at the lips of its as- 
sembled bishops, pledged itself not to insist upon uniformity of 
worship as a condition precedent to church unity. 

Here I rest my argument. What I have claimed for the Epis- 
copal Church as precious inheritances, making for unity, are 



WHY I AM AN EPISCOPALIAN 111 

these : (a) a simple, straightforward creed, (b) a, reverent, heart- 
satisfying worship, and (c) an ancient polity, whereof the memory 
of man runneth not to the contrary. Surely this is a happy 
combination. Surely the American people, beset on the one 
hand by the solid ranks of Roman absolutism and harassed on 
the other by the scattered sharp-shooters of the liberal camp, 
may well think twice before refusing to accept it as the true 
rallying-point of a nation whose life is still, in the main, a con- 
tinuation of English history. Take the Christian people of this 
land in the mass — and the truest definition of the American 
church is that which affirms it to be made up of the whole com- 
pany of the baptized of whatever name— it is probably true of 
its several divisions that no one of them is entirely in the right 
upon all points, and no one- of them upon all points entirely in 
the wrong. ^^^^ 

It is clearly desirable that those who are more in the right and 
less in the wrong than others should come to the front ; but which 
these are can be known only by the test of time. G-od, by some 
sifting process of His own, will ultimately sever the evil from 
the good and manifest His church. Meanwhile, to those who 
cannot help thinking that the line taken by Episcopalians in the 
movement for the promotion of church unity has savored of 
arrogance I would commend a single thought. Much as we 
may reverence the memory of those stout English hearts who 
witnessed to the sincerity of their convictions by crossing the 
ocean to plant what they accounted a purer faith in this Ameri- 
can soil, heartily as we may respect their opinions and highly as 
we may honor their judgment, there is a court of appeal which 
has a still stronger claim on our regard, and that is the English 
race spread over the whole world. Let us not forget that we 
are members also of that. For combined mental and moral and 
bodily force the race in question stands confessedly in the fore- 
most rank of humankind. Now, instead of going back to fight 
over again the half -forgotten battles of two centuries ago, instead 
of disputing about the relative amount of injury endured by 



112 . CORNER-STONES OF FAITH 

Puritans under Archbishop Laud on the one hand and by 
churchmen under Oliver Cromwell on the other, is it not the 
more philosophical and every way the better course for us to look 
at general results as they have been reached up to this time, and 
to consider what they suggest? Doing this, we find the fact to 
be that more people of English stock have chosen to abide by 
that presentation of the religion of Christ which is embodied in 
the uses and methods of the Episcopal Church than have chosen 
to cast in their lot with any other single body of believers. In 
other words, the main principles which find expression in the 
Book of Common Prayer (I speak not of details) are the main 
principles upon which a plurality of the English-speaking people 
have settled down as the result of the great battle with Rome. 
Can we be fairly charged with disloyalty to American traditions 
if we lift up our eyes from the limited horizon of our own local 
history and let them take in the far wider sweep covered by the 
experience of our race ? Or, to put it in another way, is it likely 
that that religion will prove otherwise than helpful to the souls 
of men of which it can be said that, more than any one competing 
form of faith, it has commended itself to the mind and conscience 
of the world's dominant race? Again I ask, Why should we 
renew the controversies of two or three hundred years ago ? Let 
the dead bury their dead, and let us judge matters of the living 
present on their own merits, unbiased by inherited prejudice. 
Most of us consider it foolish on the part of a portion of our 
fellow-citizens annually to celebrate the battle of the Boyne. 
Equally idle is it to wrest from the grave the, religious enmities 
of the days of the Stuart kings. The Puritan of those days 
thought the churchman arrogant and overbearing ; the church- 
man thought the Puritan crotchety and sour. The Puritan ac- 
cused the churchman of laxity of morals ; the churchman retorted 
with the charge of hypocrisy and cant. But what concern have 
we with these old recriminations ? 

The objections of the Puritans to the Episcopal Church (I 
mean the old, the original, objections) are practically outlawed 



WHY I AM AN EPISCOPALIAN 113 

by the statute of limitations. Lapse of time has emptied them 
of their force, as anybody can see by simply reading for himself 
what the Presbyterians had to say in the way of complaint at 
the Savoy Conference in 1662. Some of the objections were 
trivial at the start, and are now universally acknowledged to 
have been such. Others of them came from the connection be- 
tween church and state, which, happily, in this country has no 
existence. The question for us is, Has the Episcopal Church of 
to-day, as a matter of fact, large store of blessing in its hands 
for the people of this republic ? For one, I honestly and earnestly 
believe that it has 5 and, so believing, abide, in charity and hope, 
a churchman. 



frTCJJttotrfUp &VL. 




Christ's Reformed Episcopal Church, Michigan Avenue and Twenty-third Street, 

Chicago. . 



THE REFORMED EPISCOPAL CHURCH 

Origin.— The Reformed Episcopal Church had its origin in the 
disaffection of certain persons by reason of the restrictions 
placed upon them by the Protestant Episcopal Church, of which 
they were members. They were of the Low-church party, and 
were opposed to certain ritualistic tendencies of the High-church 
party ; they objected to the restrictions against non-episcopally 
ordained clergymen entering their pulpits, and against their 
officiating in other Protestant pulpits. The controversy culmi- 
nated in 1873, when the Reformed Episcopal Church was organized 
in New York, under the leadership of the Rev. Dr. George D. 
Cummins, Assistant Bishop of Kentucky. He was made a bishop 
of the new organization. Another leader, the Rev. Dr. Charles 
E. Cheney, of Chicago, a presbyter who had been deposed, was 
also ordained a bishop. The church started with 8 clergy and 20 
laymen ; in 1897 it numbered 82 presbyters (including 8 bishops), 
29 deacons, 115 parishes in the United States and Canada, and 
about 10,000 communicants. 

2. Organization.— There is a General Council that meets an- 
nually, and in place of dioceses the church has synods and mis- 
sionary jurisdictions, over which its bishops preside. They have 
two orders in the ministry— presbyters and deacons, bishops 
being simply the first presbyters and not constituting a separate 
house. Ministers of other denominations are received without 
reordination. They adhere to the episcopacy, not as of divine 
right, but as a very ancient and desirable form of church polity. 

115 



116 



CORNER-STONES OF FAITH 



" While rejecting as unscriptural the notion of apostolic succes- 
sion in the bishops, they hold to historic snccession in the 
episcopate. They regard it as an essential feature, not of all 
Christian churches, bnt of a truly episcopal church, that a bishop 
should perpetuate his office, and that the episcopate should be 

continued by the 
consecration of each 
bishop by one who 
had similarly re- 
ceived his author- 
ity."* 

Members of other 
churches are re- 
ceived without con- 
firmation, and letters 
of dismission are 
given to those de- 
siring to join other 
communions, except 
Unitarians and Uni- 
versalists. 

3 Teaching.— At 
the General Council 
that convened in Chi- 
cago in 1874 articles 
of religion were 
adopted, thirty-five 
in number, that fol- 
low closely the Anglican articles. They declare their belief 
in the Holy Scriptures of the Old and New Testaments as the 
Word of God and the sole rule of faith and practice, in the 
Apostles' Creed, in the divine institution of the sacraments of 
baptism and the Lord's Supper, and in the so-called doctrines of 

* Bishop Cheney, in "The World's Parliament of Religions," vol. ii., 
p. 1508. 




Kt. Eev. George I). Cummins, D.D. 

First bishop of the Reformed Episcopal Church (born 
1822, died ). 



THE REFORMED EPISCOPAL CHURCH 117 

grace as found in the Thirty-nine Articles. The following doc- 
trines are rejected and condemned as contrary to the Word of 
God: (1) That the church of Christ exists only in one form of 
ecclesiastical polity. (2) That Christian ministers are priests in 
another sense than that in which all believers are a " royal priest- 
hood." (3) That the Lord's table is an altar on which an obla- 
tion of the body and blood of Christ is offered anew to the Father. 
(4) That the presence of Christ in the Lord's Snpper is a presence 
in the bread and wine. (5) That regeneration is inseparably con- 
nected with baptism * 

4. Worship.— The Reformed Episcopal Church retains a 
liturgy. The Book of Common Prayer is used by them, with 
some alterations, which right they exercise, provided the sub- 
stance of faith be kept. The liturgy is not to be imperative or 
repressive of freedom in prayer. 

For further study see cyclopedias, especially " Concise Diction- 
ary of Religious Knowledge," edited by Dr. S. M. Jackson j also 
" Life of George David Cummins,' 7 by his wife. 

* In 1871 the bishops of the Protestant Episcopal Church issued a decla- 
ration to the effect that the word "regenerate" in the Baptismal Office does 
not " determine that a moral change in the subject of baptism is wrought in 
the sacrament." 



THE MORAVIAN CHURCH 



THE official name of this church is the Unitas Fratruni, or the 
Unity of Brethren. (They must not be confounded with the 
United Brethren, to be referred to hereafter. ) The more common 
name is the Moravian 
Church, because Moravia 
was once their principal 
seat. They are in the 
claimed apostolic succes- 
sion, and therefore allied 
to the Episcopal Church. 
1. Origin.— The Mora- 
vian Church traces its ori- 
gin back to the fifteenth 
century, when, in 1467, 
several Bohemian priests 
were ordained by Wal- 
densian bishops who had 
received episcopal ordina- 
tion from Roman Cath- 
olics. But there was a 
revival of the church in 




General James Oglethorpe (born 1696, 
died 1785).* 



* The leader of the first Moravians who settled in America at Savannah, 
Ga., in 1733. " They came to improve their condition and to afford a refuge 
to the persecuted Protestants of Europe. " The colony received a royal char- 
ter of the unsettled country between Florida and South Carolina, and a grant 
of £5000. 

119 



120 '.CORNER-STONES OF FAITH 

1722 in Saxony, where a few had fled from persecution. Connt 
Zinzendorf became their protector and leader. They soon after 
settled the town of Herrnhnt (" the watch of the Lord "). In 1733 
a number of Moravians, led by General James Oglethorpe, came 
to this country and settled in Georgia. Five years after they 
removed to Pennsylvania, where they built the towns of Beth- 
lehem and Nazareth. 

2. Organization. — The organization of the Moravian Church is 
largely presby terial or representative. There are three provinces, 
one on the Continent, one in Great Britain, and the third in 
America. Each is governed by its own provincial synod, with a 
board of provincial elders as an executive body. The highest 
body is the General Synod, which meets every ten years in 
Herrnhut, Germany, composed of representatives of all the 
provinces and missions. It "reviews the life, regulates the 
doctrine of the church, and receives a report of the management 
of the missions." The provincial elders' conference, however, 
attends to the affairs of the church within its own limits. Each 
congregation is governed by a conference of elders, and each is 
divided into " choirs " or " classes " on the basis of age and sex. 
Moravians have the three orders of the ministry —bishops, pres- 
byters, and deacons. Bishops are not diocesan ; they, however, 
alone ordain. Nevertheless, Moravians accept the ordination of 
other Protestant bodies. The lot is used in the selection of bish- 
ops, but is not obligatory. Formerly the lot was used in mar- 
riage and in the appointment of ministers ; marriage by lot was 
abolished in 1818. 

3. Teaching.— The teaching of the Moravian Church is sub- 
stantially that of most Protestant churches; it is evangelical. 
They seek to emphasize life above belief, and therefore have no 
formal creed. Christ is the center of Moravian teaching. He 
was the gift of God as the Redeemer of the world 5 His death 
made an atonement and satisfaction as a ground for the forgive- 
ness of sins. 

4. Worship.— The worship of the Moravian Church is liturgi- 



CORNER-STONES OF FAITH 121 

cal, with full provision for free prayer. There are prescribed 
forms for regular and special services. The Moravian is pre- 
eminently a missionary church. Although one of the smallest 
denominations, they have done a large and self-sacrificing work * 
For further study see " The Moravian Church " (in vol. viii. 
of the American Church History Series), by Professor J. T. Hamil- 
ton. In this will be found a full bibliography. Also vol. i. of 
the same series, "The Religious Forces of the United States," 
chap. xxx. 

* See the "Missionary Review of the World," September, 1888, "The 
Heroic Missionary Society." 



f 



\ 




JOHN WITHERSPOON 






DALU ALt-AAINULK. »[ 



JOHJN ROGERS 



ptcwe ers akts pamsoERS 7 , 

PRESBYTERIAN 



IV 

THE PRESBYTERIAN CHURCH 

THE fundamental principle of the Presbyterian system is the 
government of the chnrch in the hands of representative 
bodies. Embraced within this system are numerous denomina- 
tions, whose characteristics are to be considered in this and fol- 
lowing chapters. As some one has said, " They are a lot of split 
P 7 s." It is to be noted that the Presbyterian or representative 
system comprises several churches that are not Presbyterian in 
name or affiliations, although they have that form of organiza- 
tion. The Episcopal Church, already considered, is very largely 
representative ; so also the Methodists, the United Brethren, and, 
with modifications, the Lutherans. 

We will first give our attention to that denomination which is 
form all v known as 

THE PRESBYTERIAN CHURCH IN THE UNITED STATES OF AMERICA 

It is commonly known by the more simple name of the Pres- 
byterian Church. Being the parent Presbyterian body in this 
country, it is left to the others to use distinguishing titles. The 
special characteristics of this church are : the representative 
government ; the stress laid upon sound doctrine, especially the 
doctrine of the divine sovereignty, which is the controlling idea 
of their standards ; and the earnest missionary spirit. 

125 



126 



CORNER-STONES OF FAITH 



1. History.— When the disintegrated elements let loose by 
the outburst of the Reformation began to crystallize, one form 

they took was that 
of Presbyterian- 
ism. This was the 
form in Scotland, 
in France among 
the Huguenots, in 
Switzerland, and 
among the Scotch- 
Irish in Ireland; 
and it became the 
polity of the Re- 
formed churches. 
It is claimed, how- 
ever, that the faith 
and polity of the 
Presbyterian 
Church are not 
new, but a restora- 
tion of the polity 
and faith of the 
early Christian 
churches. This is 
a claim that is 
made with equal 
assurance by other 
churches. Profes- 
sor Briggs re- 
marks : " Presby- 
terianism belongs to the modern age of the world, to the British 
type of Presbyterianism ; but it is not a departure from the Chris- 
tianity of the ancient and medieval church ; it is rather the cul- 




Old Tennent Church, Monmouth, N. J. 
Organized 1692. 



* Illustration from and by courtesy of the "Presbyterian Observer." 



THE PEESBYTEEIAN CHUECH 127 

mination of the development of Christianity from the times of 
the apostles until the present day." * 

The Presbyterian Church in this country had its beginning 
among the early settlers. Presbyterian principles and life came 
here chiefly from Scotland and the north of Ireland, although 
they were to be found among the Huguenots and some of the 
Puritans, especially those who settled in Virginia and Maryland. 
The bone and sinew of the church was Scotch-Irish. The first 
presbytery was organized in Philadelphia in 1705 ; and the first 
synod, composed of three presbyteries, was formed in 1716. The 
first General Assembly convened in Philadelphia in 1789. A 
constitution of the national Presbyterian Church was framed at 
that time, and the Westminster creeds were adopted, with slight 
alterations— mostly such as the conditions of the nation required. 
At that time there were about eighteen thousand communicants. 

The Presbyterian Church was one of the few that had a steady 
growth prior to the Revolution. Its members took an active part 
in the promotion of American liberties. The Scotch-Irish were 
an important factor in the struggle for freedom and in the estab- 
lishment of enduring foundations. John Witherspoon, president 
of Princeton, was a member of the Congress that put forth the 
Declaration of Independence, and had not a little to do with its 
adoption, t 

While there were those in New England who opposed the Pres- 
byterian Church, there were others who were ready to fraternize. 
In Connecticut especially Presbyterianism had its influence. The 
Congregational churches were semi-Presbyterian. As Dr. Dexter 
has said, it was " a Congregationalized Presbyterianism," which 
" had its roots in one system and its branches in another." There 
were no sharp sectarian differences between the two bodies until 
the present century. In this connection will be remembered the 
Plan of Union, which lasted from 1801 to 1837. This " Presby- 

* "American Presbyterianism," p. 4. 

t See Sloane, "The French War and Ee volution," p. 227; also "Proceed- 
ings of Scotch-Irish Society of America" (1889), p. 183. 



128 



CORNER-STONES OF FAITH 



gational" system, as it has been called, provided for a mutual 
forbearance and accommodation between the two denominations 
in the new settlements of the West, i.e., west of the Hudson 
River. 

Among those identified with the early life of the Presbyterian 
Church in this country were Francis Doughty, who preached in 
New Amsterdam, having come from New England, and after- 
ward in Maryland, about the seventeenth century ; Jedidiah 
Andrews, a graduate of Harvard College, who began preaching 




Princeton College, New Jersey. 
Chartered October 22, 1746; this building opened in 1747. 

in Philadelphia in 1698 ; and Francis Makemie, who came from 
Ireland to Maryland in 1683, and whose coming and work marked 
a new era in the development of American Presbyterianism. 
William Tennent, who emigrated from Ireland, established the 
first Presbyterian school in America, the " Log College," at Ne- 
shaminy, Pa. His son Gilbert was an ardent revivalist, and 
was associated with Whitefield when he was in this country. 
Richard Treat, of Milford, Conn., was installed by the Phila- 
delphia Presbytery in 1731. Joseph Treat was installed in 
1762 as associate pastor of the First Presbyterian Church, New 



THE PRESBYTERIAN CHURCH 



129 



York * Presbyterians have always been earnest advocates of an 
educated ministry. Princeton Theological Seminary was estab- 
lished in 1812, the college having been opened in 1747. 

The Presbyterian ship, like others, had troubled seas through 




Rev. George Whitefield ( 1714-70 ).t 

which to sail. Several denominations (to be mentioned hereafter) 
have grown out of dissensions within the Presbyterian Church. 
In 1838 occurred the separation between the Old and New School. 

* During the Revolutionary War the congregation scattered, and all the 
ministers left the city. 

t Under the pulpit of the " Old South " Presbyterian Church, Newbury- 
port, Mass., Rev. George Whitefield was buried at his own request. In one 
corner of the building is erected a cenotaph of Italian marble bearing upon 
its face this inscription : " This cenotaph is erected with affectionate vener- 



130 CORNER-STONES OF FAITH 

The New School was made up of those who had been influenced 
by the New England theology, while the Scotch-Irish elements, 
for the most part, were conservative. Union Theological Semi- 
nary, organized in 1836, was the leading institution of the New 
School, and Princeton of the Old School. Although a union of 
the dissevered members was effected in 1869, there are to-day 
two quite distinct types of theological thought and teaching 
represented by these institutions and their following; but the 
church is one body in life and activity. Recent discussions in 
the General Assembly over the revision of the confession and the 
relation of the seminaries to the Assembly, and in the trials of 
Professor Briggs and Professor Smith, reveal the two schools of 
thought; but it is devoutly to be hoped that the conservatives 
will not be so rigid nor the New School so aggressive as to pre- 
cipitate a division. This does not seem likely. These are days 
for unity, and not division. The Presbyterian Church has always 
been strong in its distinguished laymen. Judge William Strong, 
of the United States Supreme Court, William E. Dodge, the 
eminent New York merchant and philanthropist, ex-President 
Benjamin Harrison, and Governor James A. Beaver, of Pennsyl- 
vania, were among its elders. 

2. Organization.— The organization of the Presbyterian 
Church is a gradation of judicatories with representative author- 
ity ; it is a united body under the rule of chosen representatives 

ation to the memory of the Rev. George Whitefield, "born at Gloucester, 
England, December 16, 171-4 ; educated at Oxford University; ordained 
1736. In a ministry of thirty-four years he crossed the Atlantic thirteen 
times, and preaebed more than eighteen thousand sermons. As a soldier of 
the cross- humble, devout, ardent— he put on the whole armor of God, pre- 
ferring the honor of Christ to his own interest, repose, reputation, or life. 
As a Christian orator, his deep piety, disinterested zeal, and vivid imagina- 
tion gave unexampled energy to his look, action, and' utterance. Bold, fer- 
vent, pungent, and popular in his eloquence, no other uninspired man ever 
preached to so large assemblies, or enforced' the simple truths of the gospel 
by motives so powerful on the hearts of his hearers. He died of asthma at 
Newburyport, Mass., September 30, 1770, suddenly exchanging his life of 
unparalleled labors for eternal rest." : 



THE PRESBYTERIAN CHURCH 



131 



of the churches. The governing bodies are sessions, presbyteries, 
synods, and General Assembly. The session is the governing 
body of the local church ; it is composed of the pastor, or pastors, 
and elders. The elders, called 
ruling elders, are elected by the 
congregation as their representa- 
tives ; the number varies accord- 
ing to the size of the church, and 
they act either for life or for a 
term of years, according to the 
choice of the congregation. With 
the session rests the admission 
and dismissal of members of the 
church, the administration of its 
discipline, the general manage- 
ment of the affairs of the church ; 
and they appoint from their num- 
ber delegates to the presbytery 
and synod. Besides the minis- 
ters and elders, each church has 
deacons and trustees elected by 
the congregation. The duties of 
the deacons generally are to see 
to the poor of the congregation, 
to look after the special collec- 
tions for the boards of the church, 
and to pro vide the bread and wine 
for the communion. The trus- 
tees, as in other churches, take 
care of the temporal and finan- 
cial affairs of the church as a cor- 
poration. They are nominal 
title-holders and custodians of 
the church property, but in the 
use of the property for all reli- 




Monument of John Witherspoon 
(born 1722, died 1794), Fail-mount 
Park, Philadelphia. 

President of Princeton College, and 
signer of the Declaration of Indepen- 
dence. 




Presbyterian Church at Jamaica, Long Island, N. Y. 
Erectedon land bought of the Indians in 1656; claimed to he the oldest Presbyterian 

church in America. 



THE PRESBYTERIAN CHURCH 133 

gious purposes the trustees are uuder the control of the session. 
The pastor is called by the church, the call passing through the 
presbytery. If the minister goes out of the bounds of his pres- 
bytery he is dismissed to that within whose jurisdiction he goes. 
The session of each church is the sole judge of the advisability 
of receiving a person into membership. If, on examination by 
the session, the applicant gives evidence of being truly converted 
and of trying to live a Christian life, he is accepted by a vote 
of the session and publicly received into the fellowship of the 
church. The members of the church have no voice in receiving 
or dismissing members. Persons are received, also, by letter 
from other churches, and letters are also given. 

A presbytery "consists of all the ministers, in numbers not 
less than five, and one ruling elder from each congregation, within 
a certain district." The power of the presbytery is a general 
supervision of the churches in its district : the right to examine 
and approve or censure the records of church sessions ; to examine 
and license candidates for the ministry ; to ordain, install, remove, 
and judge ministers ; to form or receive new churches ; to unite 
or divide congregations at the request of the people; and to 
consider questions of doctrine and discipline. The term " col- 
legiate church " is applied to a church with more than one pastor, 
and especially to one having two or more congregations which 
are under one session. 

A synod is a convention of ministers and elders within a large 
district, including at least three presbyteries ; the size and bounds 
are determined by the conditions and needs. A synod has jurisdic- 
tion over the presbyteries— appellate, and not an original, jurisdic- 
tion. Measures may be proposed by it to the General Assembly. 

The General Assembly is the highest judicatory of the Presby- 
terian Church. It consists of an equal number of ministers and 
elders from each presbytery, one minister and one elder for every 
twenty-four ministers or fraction thereof, not less than twelve in 
each presbytery. Meeting once a year, it has general superin- 
tendence over the concerns of the whole church ; it is the final 




A Sod Church in Dakota. 



[Scenes in Presbyterian home missionary work in the extreme north and south of 
our country. These views are given by courtesy of Rev. D. J. McMillan, D.D., 
secretary.] 




First Presbyterian Church and Manse, Miami, Southern Florida. 



THE PRESBYTERIAN CHURCH 



135 



authority, and decides all controversies respecting doctrine and 
discipline. Delegates to the General Assembly are elected by 
the presbyteries. 

3. Teaching.— The central and controlling teaching of the 
Presbyterian Church is the sovereignty of God. Their theology 
in general is what is known as Calvinism .* Presbyterians hold 
the generally accepted 
truths, such as are ex- 
pressed in the Apostles' 
Creed, but they have their 
distinctive teaching. The 
main feature of conserva- 
tive Presbyterian teaching 
is that God determines 
who are to be saved. The 
whole race having become 
sinful through the fall of 
the first man, God might 
have left them under the 
curse, but He has predes- 
tined some men to everlast- 
ing life, out of the wise and 
holy counsel of His own 
will, and not because of the 
foreseen faith and obedi- 
ence of the elect, leaving the 
rest to the just recompense of their sins. For those thus elected, 
who are wholly unable to deliver themselves from their condition 
of total depravity, there is provided a full and sufficient satisfac- 
tion in the atonement of Jesus Christ. Theirs is a system of divine 
decrees ; the fundamental principle is that, " God being the sum of 
all perfection, He can have no higher end than the manifestation of 
His own glory." They are very zealous for the Bible as the " very 
Word of God." "The sovereignty of God involves the sover- 
* See the " Treasury Magazine " for October, 1895, p. 443. 




Albert Barnes. 

Pastor First Presbyterian Church, Philadel- 
phia, 1830-70. 




The Fifth Avenue Presbyterian Church, Fifty-fifth Street, New York. 



THE PKESBYTERIAN CHURCH 



137 



eignty of God's Word." * It is the only supreme, infallible rule of 
faith and practice ; it is inspired in every part of it, and is inerrant. 
There is a considerable minority among the Presbyterians who 
desire a modification of the "hard points" of doctrine; they 
have somewhat modified 
them in their own theolog- 
ical thinking. There are 
many leading men of the 
church who say, with Dr. 
Van Dyke : " We want to 
get reprobation, or abso- 
lute fore ordination to be 
damned, out of the con- 
fession. It is superfluous, 
unscriptural, unevan- 
gelical, a horrible doc- 
trine." Or, with the late 
Dr. McCosh: "There is 
a want in our confession 
of a clear and prominent 
utterance, such as we 
have in the Scripture 
everywhere, of the love 
of God to all men, and 
of the free gift of Jesus 
Christ, and of salvation 
to all men, not to the elect alone." Meetings of the General 
Assembly for the past few years have made prominent the pres- 
ence of these two schools of thought. It does not come within our 
scope to dwell upon the trials of Professor Briggs and of Professor 
Smith,f nor to enter into a discussion of the questions involved. 

* Dr. W. H. Roberts, in "The Presbyterian System," p. 9 (Philadelphia, 
Presbyterian Board of Publication, 1895). 

t The former was suspended from the Presbyterian ministry in 1893, and 
the latter in 1894. 




William E. Dodge (1805-83). 
Philanthropist. 



138 



CORNER-STONES OF FAITH 



The written standards of the church are the Westminster 
Confession, the Longer and Shorter Catechisms, the Directory for 
Worship, the Book of Discipline, and the Form of Government. 
4. Worship.— The worship of the Presbyterian Church is 
without liturgy. " The genius of Presbyterianism repudiates a 
prescribed liturgy." They teach that the worshiper has free in- 
tercourse with God without the mediation of a priest, and ought 

not to be hindered by hu- 
man devices. Jesus Christ 
is the only Priest and Me- 
diator between God and 
man. In many Presbyte- 
rian churches the worship- 
ers stand during prayer. 
This was formerly more 
common than now. Pres- 
byterians accept and ob- 
serve the two sacraments 
of baptism and the Lord's 
Supper. The mode of bap- 
tism is sprinkling, though 
other forms may be used 
if desired ; infant baptism 
is practised and is enjoined. 
" Presbyterianism recog- 
nizes it as a chief duty of 
the church to keep the 
truth ever before the mind 
of the people." Reading and study of the Bible and instruction 
occupy a large place. A mid-week meeting of prayer and con- 
ference is held by Presbyterian churches, in which the laymen 
take part. A large and important missionary and educational 
work is carried on at home and abroad by the Presbyterians. 
It is done through eight boards, which are corporate bodies. 




William Strong. 
United States Supreme Judge, 1870-80. 




Presbyterian Building, Fifth Avenue and Twentieth Street, New York. 



WHY AM I A PRESBYTERIAN? 

BY THE REV. THEODORE L. CUYLER, D.D., LL.D. 

THE simplest answer to the question, " Why am I a Presby- 
terian ? " wonld be that I was born and reared in that com- 
munion. One of my maternal ancestors was for more than half 
a century the pastor (in Morristown, N. J.) of the only Presby- 
terian church at whose sacramental table George Washington 
ever sat. What I originally received by inheritance I have con- 
tinued to hold by the convictions of judgment and experience. 

The ecclesiastical polity of no one denomination of Christians 
has a complete model in the New Testament ; but the Apostle 
Paul gave us both our name and some helpful hints when he 
wrote to Timothy, "Neglect not the gift that is in thee, which 
was given thee by prophecy, with the laying on of the hands of 
the presbytery." Paul and his fellow-apostles also gave us two 
of our distinctive features— the parity of the ministry, and the 
office of the eldership. There was the ovum of a General As- 
sembly in that convocation of apostles and elders at Jerusalem 
which sent out its deliverances to the Gentile brethren of Antioch 
and Syria. We have " bishops " in our denomination ; but they 
are not set in authority over other ministers or over a territorial 
diocese, but simply in the oversight of their own flock ; every 
installed pastor is a bishop. Ours is not a religious democracy, 
but rather a republican or representative form of government. 
The ruling elders are the representatives of the people, chosen 

141 



142 



COENER-STONES OF FAITH 



by them for the purpose of exercising government and discipline 
in conjunction with the pastor. We also have deacons, whose 
business it is to take care of the poor and to administer the 
charities of the church ; in many of our churches they also dis- 
tribute the elements at the celebration of the Lord's Supper. 

Our normal legislative body and the fountain-head of ecclesias- 
tical authority is the presbytery, which consists of all the minis- 
ters and one ruling elder 
from each congregation 
within a certain district. 
The presbytery has pow- 
er to examine and li- 
cense candidates for the 
ministry ; to ordain, in- 
stall, remove, or judge 
ministers ; to examine 
the records and proceed- 
ings of each church ; to 
settle all questions of 
doctrine or discipline; 
and to condemn erro- 
neous opinions which 
injure the purity or 
peace of the whole 
church. The General 
Assembly is our highest 
judicial body, and rep- 
resents all the presbyte- 
ries; but it has no legislative powers, for every new law or 
change in the constitution must be submitted to the different 
presbyteries, and a majority of the presbyteries is required in 
order to its adoption. No ecclesiastical polity ever devised by 
man is absolutely perfect ; but for s those who like strong, well- 
ordered representative government, firm and yet not inflexible, 
Presbyterianism is just about the thing that they like. The 




Theodore L. Cuyler. 



WHY AM I A PRESBYTERIAN? 143 

great President Jonathan Edwards (who, until just before his 
death at Princeton, did not belong to onr denomination) once 
said : " The Presbyterian way has always appeared to me the 
most agreeable to the Word of God and to the reason and the 
nature of things." To which sentiment I beg leave to utter my 
humble "Amen." 

Its system of doctrine is of vastly more importance to a church 
than its system of government. The one appertains to form, 
and the other to substance ; for we do not subscribe to the pre- 
posterous modern notion that " doctrine is only the skin of truth 
set up and stuffed." The Bible is our sovereign creed, and we 
hold it to be divinely inspired and the one only infallible rule of 
faith and practice. Presbyterianism frowns on the whole ruth- 
less and revolutionary school of biblical criticism ; the " scholar- 
ship " which rejects the supernatural and dishonors the dicta of 
Jesus Christ we reject. Our interpretations of the most vital 
truths revealed in the Holy Scriptures are contained in that 
venerable confession of faith prepared by that wise assembly of 
masters in Israel which met at Westminster just two hundred 
and fifty years ago. To those shallow scoffers who are wont to 
sneer at this solid structure of theology we say, " Build better if 
you can." Its cardinal features are conden sed into what is known 
as the " Shorter Catechism." Our confession of faith affirms the 
great pillar truths of the Trinity, the sovereignty of Jehovah, 
the divinity of the Lord Jesus Christ, the quickening and sanc- 
tifying work of the Holy Spirit, the atonement, regeneration, 
adoption, the resurrection, and the final judgment; it embodies, 
in fact, the evangelical doctrines of grace dear to Christ's fol- 
lowers in all denominations. It is not a faultless symbol of faith. 
The seventh article of the chapter on G-od's decrees contains a 
statement of what is known as the doctrine of "pretention"— a 
theory which is rarely held, and never preached, among us. Its 
utterances, also, in regard to the salvation of infants are unhap- 
pily worded, and have been the occasion of no little misrepresen- 
tation and gross caricature. When a minister is ordained he is 



144 CORNER-STONES OF FAITH 

expected to accept this " confession for substance of doctrine/ 7 
but latitude of opinion is allowed in the non-essentials. 

Presbyterianism recognizes and requires a thoroughly educated 
ministry. In John Knox's time " the kirk and the scule " went 
together, and they do so still ; no denomination in our land has 
a higher standard of culture in its colleges and theological semi- 
naries, and none does more for popular education. While it 
gives wide scope to the Christian activities of the laity, both male 
and female, I have often wished that it made more provision for 
the employment of lay preachers and exhorters, who are so 
effective in the Methodist body. Women are not formally or- 
dained to the sacred ministry, but we have no law which forbids 
their being heard in religious and benevolent assemblies. 

Toward sister churches we are thoroughly catholic. While 
one denomination bars its pulpits against all clergymen who have 
not been prelatically ordained, Presbyterianism welcomes to its 
pulpits all evangelical ministers of every name; and while an- 
other denomination excludes from its communion-table those 
who have not been immersed, Presbyterianism makes no par- 
ticular mode of baptism essential to church-membership. We 
cordially join with other denominations in all Christian societies 
and benevolent enterprises, and no other outstrips us in gener- 
ous contributions. It has been playfully suggested that in New 
York the City Bible Society be called the Presbyterian Bible 
Society outright. In the grand enterprises of home and foreign 
missions the church of Alexander Duff and David Livingstone, 
of the Jesups and Sheldon Jackson, has risen to the full measure 
of its stewardship. 

As it is good to live in a big country, so it is a good thing to 
belong to a big church. It widens one's horizon and saves from 
a narrow provincialism. Presbyterianism, with all its various 
wings and branches, ranks the third among all the evangelical 
denominations in America ; and if we add all those who adopt 
the same faith and form of government in Europe, , then the 
Presbyterian is not outnumbered by any Protestant denomina- 



WHY AM I A PRESBYTERIAN? 145 

tion in Christendom. Of its history we, its loyal sons, may well 
be prond. It has always stood for the sovereignty of God, for 
the authority of conscience, for civil liberty and the majesty of 
law. Its literature has enriched all libraries. In Europe it can 
point to its Knox, its Calvin, and its Chalmers ; in America to its 
Edward Robinson, its Alexanders, its Hodge, its Barnes, and 
other great leaders in theology, in scholarship, and in practical 
religion. Its pulpits have exalted the sin-atoning Lamb of GTod ; 
millions of precious souls have been converted in its sanctuaries. 
Its stiffly vertebrated theology has imparted backbone to the 
popular conscience, and its iron has entered into the nation's 
blood. Hard-headed, long-winded, and stout-hearted, Presby- 
terianism has marched on down through the centuries, "with 
cunning in its ten fingers, and strength in its right arm " ; and, 
for one, I am not ashamed to answer " Why am I a Presbyte- 
rian! " 



^j^Aua/U 



r- 




Old South Church (Presbyterian), Newburyport, Mass. 
Organized 1746. Here George Whitefleld preached, and was buried beneath the pulpit in 1770. 



THE PRESBYTERIAN CHURCH SOUTH 

THE formal title of this body is the Presbyterian Church in the 
United States. It was organized in 1861 by the Presbyteri- 
ans south of the Potomac and Ohio rivers, under the name of the 
Presbyterian Church in the Confederate States of America ; the 
name was changed as at present at the close of the Civil War. 
The Southern Presbyterian Church, however, traces its origin to 
the early Huguenot exiles who settled in the Carolinas and Flor- 
ida before the Pilgrims came to Plymouth Rock, and English 
Presbyterians who came to Virginia in its earliest days. These 
were reinforced by the preaching of Francis Makemie in eastern 
Virginia and Maryland, and by immigration, before the Revolu- 
tion, into Virginia and North Carolina, of Scotch-Irish Presbyte- 
rians from Pennsylvania.* The Southern Presbyterians were 
mostly connected with the General Assembly before its separa- 
tion into the Old and New School branches in 1837 ; and the 
larger part adhered to the Old School branch, and remained in 
that connection till the outbreak of the Civil War. 

The cause of the disruption and of the formation of the Pres- 
byterian Church South was the adoption of the " Spring Resolu- 
tions " by the Old School Assembly at Philadelphia, in May, 1861. 
They were introduced by Dr. Gardiner Spring, of the New York 
Presbytery, and declared that it was the duty of Presbyterians 
to support the government and preserve the Union. They were 
adopted by a vote of one hundred and fifty-six to sixty-six, the 

* See Hays, "Presbyterianism," p. 479, 
147 



148 



CORNER-STONES OF FAITH 



minority objecting to considering political issues j among them 
were some men from the loyal States, like Dr. Charles Hodge. 
But underlying the objections to the declaration and to the con- 
sideration of political issues by the church, on the part of the 
Southern Presbyterians, there were sectional differences. For 
these reasons the minority withdrew, and they remain separate 
from the Northern Presbyterian Church, with which they are in 

substantial agreement in 
teaching and govern- 
ment. The Presbyterian 
Church South lays spe- 
cial emphasis on this, 
that ." synods and coun- 
cils are to handle or con- 
clude nothing but that 
which is ecclesiastical." 
In 1863 it was increased 
by the union with the 
United Synod South, 
which had withdrawn 
from the New School As- 
sembly in 1857 because 
of the strong opposition 
then taken by that As- 
sembly to slavery. It 
was further increased in 
1869 by the Synod of 
Kentucky, and in 1874 by a part of the Synod of Missouri. 

This church carries on missionary work through committees 
elected annually by the General Assembly and directly respon- 
sible to that body. Some steps toward cooperation between the 
Presbyterians North and South have been taken. A plan for 
cooperation in home and foreign missions and in freedmen's 
work was agreed to in 1889. " Both churches are unquestionably 
at present in cordial fraternal relations." 




Rev. James Henley Thornwell, D.D., LL.D. 
Born 1812, died 1862. 



THE CUMBERLAND PRESBYTERIAN CHURCH 

THE Cumberland Presbytery, from which this church origi- 
nated, was organized as a separate body in 1810. The former 
Presbytery of Cumberland had been dissolved by the Synod of 
Kentucky in 1806, because they had ordained to the ministry 
men unqualified by literary attainments or theological views. 
This action of the synod was violently condemned by the pres- 
bytery, and, indeed, was not wholly approved by the General 
Assembly in 1807, which advised the synod to review some of its 
measures. But it was then too late to prevent the separation, 
which was finally declared three years later * Prominent in the 
movement were three ministers— Finis Ewing, Samuel King, and 
Samuel McAdow. A wide-spread revival in the Cumberland Val- 
ley had made a demand for ministers beyond the supply, and con- 
secrated young men, though without the full qualifications, were 
ordained to meet the demand. The new organization grew quite 
rapidly, and other presbyteries were formed. It now occupies a 
position of prominence and influence, especially in southern and 
western portions of the United States ; the need of educated min- 
isters is felt and supplied, and is no longer a matter of difference. 
The early discussions brought out some real doctrinal differ- 
ence. A recent " Cumberland Presbyterian " says : " The doctrinal 
difficulty stands to-day the main barrier between the Cumberland 
Presbyterian and the mother church." The government of the 

* See Rev. J. M. Howard, D.D., and Rev. J. M. Hubbert, D.D., in Hays's 
"Presbyterianism," p. 451. 

149 



150 



CORNER-STONES OP FAITH 



Cumberland Presbyterian Church is like that of the parent 
church. In teaching it is characterized by the following declara- 
tion of principles : " 1. There are no eternal reprobates. 2. Jesus 
died, not for a part only, but for all men, and in the same sense. 
3. All infants dying in infancy are saved. 4. The Holy Spirit 

operates on all the world, 
on all for whom Christ 
died, in such a manner 
as to render all men re- 
sponsible, and, therefore, 
inexcusable if they re- 
ject Him." Their teach- 
ing is a modified Cal- 
vinism, an elimination 
of "fatalism," as it is 
termed. Thej- lay em- 
phasis on the teaching 
of unlimited atonement 
("Christ died for all") 
and conditional election 
— conditioned on faith 
and repentance on the 
part of the individual. 
They do not differ ma- 
terially from the liberal 
wing of the Presbyteri- 
an Church. In 1883 a 
new confession was adopted by their General Assembly. The 
Cumberland Presbyterians were received into the Pan-Presbyte- 
rian Alliance at the Belfast Council in 1884. 

The Cumberland Presbyterian Church, Colored, became a sep- 
arate organization in 1869 ; their General Assembly was organ- 
ized in 1874. They are the same in polity and teaching as the 
foregoing. 




Rev. Finis Ewing. 
Born 1773, died 1841. 




Cumberland Presbyterian Church, Fort Worth, Tex. 




5 o 



THE UNITED PRESBYTERIAN CHURCH 

THE United Presbyterian Church of North America was or- 
ganized in 1858 by the union of the Associate and Associate 
Reformed churches, the latter itself being a union of a number 
of the Associate churches and the Reformed churches in 1782. 
These bodies had been brought to America by emigrants from 
Scotland. By one line they trace their descent from Scotch Cov- 
enanters who came from the north of Ireland to America, and 
held their first communion under the Rev. John Cuthbertson in 
Cumberland County, Pennsylvania, August 23, 1752. By the 
other line they come from the Scotch seceders of 1753.* 

The government of the United Presbyterian Church is strictly 
Presbyterian. The distinguishing features of their teachings are 
to be found in the following principles : " 1. Slaveholding is a 
violation of the law of God. 2. Secret societies are inconsistent 
with church-membership. 3. Communion is ordinarily to be 
limited to the membership of the denomination. 4. Public social 
covenanting is a moral duty on extraordinary occasions. 5. The 
Psalms are to be sung in worship, both public and private, to 
the exclusion of the devotional compositions of uninspired men." 
Members are required to subscribe to the administrative stan- 
dards as well as to the doctrinal standards. They are, for the 
most part, a very conservative people. The United Presbyterians 
issue the " Testimony of the Church," which elucidates and ap- 
plies their doctrines to present duties and conditions.! 

* See Rev. W. J. Reid, D.D., and Rev. A. G. Wallace, D.D., in Hays's 
"Presbyterianism," p. 425. 
t See "United Presbyterians," by Rev. W. J. Reid, D.D. 

153 




First Presbyterian Church, South, Louisville, Ky. 



WHY I AM A UNITED PRESBYTERIAN 

BY THE REV. J. G. D. FINDLEY, 
Pastor of the United Presbyterian Church, Newburg, N. Y. 

I SHALL answer the question, " Why I am a United Presb}'- 
terian," by telling you something' of the history, the dis- 
tinctive doctrines, and the mission work of our church. It is the 
church of my fathers ; I believe its doctrines are founded on the 
Word of God ; and I am interested in the work it is doing for 
the Master. Then : 

1. History.— We trace our genealogy back to the "laud of 
the heather." We are descended from the Reformers of Scotland, 
especially from the Covenanters and Seceders who in that land 
contended so nobly for religious freedom and a pure gospel. 

(1) The Reformed Church as an organization, apart from the 
Church of Scotland, sprang from a refusal of many of the Cove- 
nanters to accept the Revolution Settlement of 1688. This recog- 
nized the King of England (William) as head of the Church of 
Scotland. Those who protested against this as a usurpation 
which virtually destroyed the church's independence finally be- 
came incorporated as the Reformed Presbytery. 

(2) The Associate Church grew out of the movement headed by 
the Erskines in 1733, in protest against the evils of patronage 
and the corruptions of doctrine then pervading the Church of 
Scotland. In the sermon before the Synod of Perth and Stirling, 
which occasioned this disruption, Ebenezer Erskine proclaimed, 
"The church of Christ is the freest society in the world." 

155 



156 



CORNER-STONES OF FAITH 



(3) By process of emigration these churches both took root on 
American soil, organizing congregations and presbyteries about 
the middle of the last century. In the year 1782 a union was 
effected, the united church adopting the name Associate Re- 
formed. 

(4) A few of both 
churches, however, did 
not enter this union 5 
and so the three 
churches continued to 
grow until, in 1858, an- 
other union was effect- 
ed between the Associ- 
ate and the Associate 
Reformed. The United 
Presbyterian Church is 
the result of this union. 
We now have about 
123,000 communicants, 
nearly 12,000 of them 
being in our mission 
churches in Egypt and 
India. 

2. Distinctive Doc- 
trines.— On the great 
doctrines of the gospel, 
the foundation truths 
of Christianity, we are in hearty accord with the evangelical 
churches. The great body of truth on which we all agree shows 
the spiritual unity of the church. 

But what you want of me is a statement of the doctrines in 
which we differ from our sister denominations, or which we 
specially emphasize in our confession and testimony. Then, as 
United Presbyterians, we stand for : 

(1) The plenary inspiration of the Bible as the Word of God, 




Rev. J. G. D. Findley. 



WHY I AM A UNITED PEESBYTERIAN 157 

and its supreme authority in faith and practice. The first article 
of onr testimony lays emphasis on the doctrine that these Scrip- 
tures, viewed as a revelation from God, are in every part the 
inspired Word of God, and that this inspiration extends to the 
language as well as the sentiments which they express. 

(2) A Scripture psalmody in the praise service of God's house. 
"We believe that God's own songs, the Psalter of the Bible, were 
given to the church to be used in His praise. They were used 
by Christ and His disciples at the institution of the Lord's Supper. 
In the epistles of Paul and James their use is enjoined upon the 
early Christians. They are more suited to the present dispensa- 
tion than they were even to the past, as they are full of Christ. 
The apostles prepared no book of hymns to take the place of the 
old Psalter. There is no promise of the Spirit to help in com- 
posing other songs to take their place, although the Spirit is 
promised to help us in our prayers. It is the true union hymn- 
book, prepared by the Spirit of truth ; it must be free from errors, 
and it forms a golden link between the church of the past dis- 
pensation and that of the present. 

(3) A scriptural protest against secretism, or against associa- 
tions that impose on their members an oath of secrecy or an 
obligation to obey a code of unknown laws. For a Christian to 
connect himself with such an association is to set himself against 
the example of Jesus, who says of Himself (John xviii. 20), " I spake 
openly to the world ; . . . and in secret have I said nothing " j 
to disobey the command of his Lord (Matt. v. 16), " Let your 
light so shine before men, that they may see your good works," 
etc. ; to bring himself, in many cases, into a fellowship with un- 
believers that is clearly forbidden by the Word of God (2 Cor. 
vi. 14-16) ; and to give his approval to a religious system that 
dishonors his Saviour by excluding the name of Jesus Christ from 
all authorized prayers, burial services, and other religious forms, 
and by teaching men that they can approach the Father and 
enter the " grand lodge above " without any faith in Christ and 
His redemption. 



158 CORNER-STONES OF FAITH 

(4) A scriptural mode of administering the sealing ordinances 
of the church. 

(a) As to the sacrament of the Supper. We observe it seated 
at a table, not kneeling or standing at an altar. This ordinance 
is not a sacrifice, but a supper, called "the Lord's Supper" (1 
Cor. xi. 20). So we eat of the bread broken, and drink of the 
cup, not at an altar, but at a table, for it is called " the Lord's 
table" (1 Cor. x. 21). 

(b) As to the sacrament of baptism, we stand for a scriptural 
mode of observing this ordinance. The doctrine of our confes- 
sion (ch. xxviii., sec. 3) is, " Dipping of the person into the water 
is not necessary, but baptism is rightly administered by pouring 
or sprinkling water upon the person." In practice we prefer the 
latter method (while allowing the validity of immersion, and 
admitting whatever Scripture warrant may be claimed for it), 
because we find ample warrant in Scripture for baptism by 
sprinkling, and because we regard it a more edifying mode and 
more suggestive of the things baptism is intended to symbolize. 
Now, I know that on this point there is decided difference of 
opinion between us and other denominations of Christians. 
I do not wish to say anything against the mode which you have 
adopted in administering this ordinance, for I respect your con- 
victions in the matter ; but, with your permission, I would simply 
call attention to the Scripture on which our position is based. 

I would refer you, then, first, to the word " baptize "—its 
scriptural meaning or significance. It does not alwa} r s refer to 
immersion. The translators who gave us our English Bible 
usually render the Greek word baptizo by simply putting it into 
the English form " baptize " ; twice, however, they have translated 
the word, giving us the English word " wash " as its equivalent : 
in Mark vii. 4, "And when they come from the market, except 
they wash [baptize], they eat not," and in Luke xi. 38, " The Phari- 
see . . . marveled that He [Jesus] had not first washed [baptized] 
before dinner." The noun baptismos is translated in the same 
way : in Mark vii. 4, " The washing [baptism] of cups, and pots, 



WHY I AM A UNITED PRESBYTERIAN 159 

brazen vessels, and of tables/' and in Hebrews ix. 10, " Which stood 
only in meats and drinks, and divers washings [baptisms]," etc. 
What the apostle referred to as " divers baptisms " he makes very 
clear in the thirteenth verse : " For if the blood of bulls and of 
goats, and the ashes of a heifer sprinkling the unclean, sanctifi- 
eth to the purifying of the flesh," etc. 

Thus we find the Greek words " baptize n and " baptism " used 
in the New Testament in speaking of that ceremonial washing 
or purification that was practised under the former dispensation. 
This ceremonial purification was, of course, only an emblem of 
spiritual cleansing and an expression of faith in God's promise 
of an atonement for sin. It was performed in different ways — 
sometimes by washing the whole body with water, but most fre- 
quently by sprinkling, as indicated by the apostle in Hebrews 
ix. 13." 

See Numbers viii. 7 : " Thus shalt thou do unto them, to cleanse 
them : Sprinkle water of purifying upon them," etc. ; and Num- 
bers xix. 17, 18 : " For an unclean person they shall take of the 
ashes of the burnt heifer of purification for sin, and running 
water shall be put thereto in a vessel : and a clean person shall 
take hyssop, and dip it in the water, and sprinkle it upon the 
tent, and upon all the vessels, and upon the persons that were 
there, and upon him that touched a bone, or one slain, or one 
dead, or a grave." The reading of this passage explains "the 
ashes of a heifer sprinkling the unclean," which Paul calls a 
baptism, and also the baptizing of pots and cups and vessels of 
which Mark speaks. 

We hold, then, that, according to the New Testament usage of 
the word " baptize," it means a washing or purification with 
water as a symbol and seal of spiritual cleansing, and that when 
the water is applied to the person by sprinkling it is a baptism. 

Then, second, the spiritual cleansing of which baptism is the 
seal is effected by the blood of Christ, that is, by the death of 
Christ as the propitiation for sin. See 1 John i. 7 : " The blood of 
Jesus Christ His Son cleanseth us from all sin." It is worthy of 



160 CORNER-STONES OF FAITH 

note that the word "sprinkle" is used in speaking of the blood 
of Christ and what it effects. It is called "the blood of sprin- 
kling" (Heb. xii. 24) ; those who are saved are described as being 
" elect . . . unto obedience and sprinkling of the blood of Jesus 
Christ" (1 Pet. i. 2). It is only by this blood that we can have 
our "hearts sprinkled from an evil conscience," as enjoined in He- 
brews x. 22. This is the great lesson that Paul is teaching in the 
ninth chapter of Hebrews, where he is showing the difference 
between the blood of bulls and of goats and the ashes of a heifer 
sprinkling the unclean, and the blood of Christ which purges the 
conscience from dead works to serve the living God. 

As we have the word "sprinkle" thus associated with the 
blood of Christ, and as the sprinkling of water for ceremonial 
purification as the symbol of spiritual cleansing is called a bap- 
tism in the New Testament, we hold that this mode of baptism 
—baptism by sprinkling— is a scriptural mode, and a very ap- 
propriate and suggestive mode of administering the ordinance 
that seals our election to the " sprinkling of the blood of Jesus 
Christ." 

3. Mission Work.— We stand for a practical obedience to the 
great command, " Go ye into all the world, and preach the gospel 
to every creature." 

(1) We emphasize the gospel as a revelation of the grace of 
God to sinners. In the revision of the Confession of Faith by the 
Presbyterian Church, proposed a short time ago, an additional 
chapter on the love of God revealed-in the gospel was, I believe, 
provided for. We made our amendment to the confession on 
this point nearly forty years ago, in adopting the seventh article 
of our testimony. One of our ablest divines writes : " It may be 
safely affirmed that in no creed in Christendom is the grace of 
God in the offer of salvation so emphasized as is done in the 
language of this article." In it we affirm that the gospel " con- 
tains a free and unconditional offer and grant of salvation through 
Christ to all who hear it, whatever be their character and con- 



WHY I AM A UNITED PRESBYTERIAN 161 

dition." So, in theory, we hold it to be a gospel for " every 
creature " and to be preached to every creature. 
Then, as to practice : 

(2) We were among the earliest of the churches in this land to 
protest and agitate against the sin of slaveholding as a violation 
of the God-given rights of man and of the freedom and blessed 
privileges Avhich the gospel is designed to bring to humanity. 

(3) We were one of the first of the churches to begin mission 
work among the freedmen of the South. Our board, with its 
corps of ministers and teachers, was ready, so that in the autumn 
of 1863, a few months after Grant's capture of Vicksburg, we 
had planted a mission station on Davis's Bend, away south of 
that city, almost under the shadow of Mr. Davis's mansion. 
This work we have steadily prosecuted. We have a well-equipped 
college at Knoxville, Tenn., where many young people of the 
colored race are trained for teaching in the schools of the South. 
We support ten other missions and schools in the States of 
Tennessee, Alabama, Virginia, and North Carolina, appropriating 
fifty thousand dollars a year to this part of our work. 

(4) In the foreign field we have two important missions. " The 
American Mission," as it is called in the land of Egypt, is manned 
and supported entirely by our United Presbyterian Church. This 
work was commenced in the year 1854 by Drs. Barnett and 
McCague, who were soon after joined by Dr. G-ulian Lansing, who 
for many years was held in high repute for his attainments in 
the Arabic language. We have occupied the chief centers of 
population from Alexandria to the first cataract with schools 
and preaching-stations, a training-college at Asyoot, and a theo- 
logical seminary at Cairo. There are now in this field 13 mis- 
sionaries and 1 medical missionary, with their wives as efficient 
workers, and 10 unmarried female missionaries, 2 young women 
physicians, and 1 trained nurse; 197 preaching-stations have 
been opened, and 39 congregations have been organized; 21 
native ministers have been ordained and installed as pastors, and 



162 CORNER-STONES OF FAITH 

28 additional licentiates and theological students are in training 
for the same work; the number of communicants reported in 
1896 was 5355. 

Our other foreign mission is in northern India, where the 
work was commenced in 1855 by Dr. Gordon and his wife. For 
a long time the progress in this field was very slow, few converts 
being reported ; but in recent years the divine Spirit has greatly 
blessed our work in India. We have now a synod with 3 pres- 
byteries under its jurisdiction, 15 missionaries, with their wives, 
18 unmarried female missionaries, and 2 female medical mis- 
sionaries. They occupy 131 preaching-stations, in which 15 
congregations have been organized, the number of members re- 
ported being 6728. Here, as in Egypt, efforts are being made to 
prepare a native ministry for the churches, and there are now 9 
native ordained ministers at work, and 13 more in preparation 
for the same service. 

(5) We have our Home Mission Board for gospel work in our 
own land, supporting missions, organizing new congregations in 
the East and in the West, and our Board of Church Extension 
to help these congregations to secure suitable houses of worship. 
Our churches contribute nearly one hundred thousand dollars a 
year to this part of our work. 

I am a United Presbyterian because, first of all, I am a Chris- 
tian, a thorough believer in the gospel of our Lord and Saviour 
and in its free, gracious offer and grant of salvation through 
Christ to our sinful race, and because all who accept this salva- 
tion should be members of the visible church; then because a 
kind providence gave me my birth and birthright, Christian 
home training, and great spiritual advantages in the pale of this 
the church of my fathers ; and further, because the more I com- 
pare the gospel we profess in our confession and testimony and 
our form of government and of worship with, the Word of God, 
the more I am convinced that none of our sister denominations 
can claim to be resting more fully than we are on the sure foun- 
dation of revealed truth. 



WHY I AM A UNITED PRESBYTERIAN 163 

How can I close without the preaching of this glorious gospel 
of the blessed God ? As Christ's ambassador, I herald God's free 
offer of pardon, peace, and eternal life through Christ to every 
one who hears me now. If any of you are not yet saved by the 
grace of God, let me " beseech you, in Christ's stead, be ye rec- 
onciled to God." 




THE REFORMED PRESBYTERIAN CHURCH 

WHEN the union of 1782, referred to above, took place, some 
of the Reformed Presbyterians remained out as the Synod 
of the Associate Reformed Church. But in the next century a con- 
troversy took place concerning the relation of members of the 
church to civil institutions, which led to a separation among them 
in 1833. One division is known as the Synod of the Reformed 
Presbyterian Church in America. They believe that civil govern- 
ment is a divine ordinance, and therefore refuse political con- 
nection with the United States, because, as they believe, the 
Constitution does not recognize this principle. They refuse to 
perform any civil act which involves taking an oath; they do 
not vote, enlist in the army, or serve as jurors. 



165 



THE COVENANTERS 

THE other division is known as the General Synod of the Re- 
formed Presbyterian Church, or sometimes popularly as the 
New Light Covenanting Church. They recognize their duties and 
privileges as citizens, although still holding to the leadership of 
Christ over the nations. They reject hymns of human composi- 
tion, and use only the Psalms. As the name Covenanters im- 
plies, they hold that public social covenanting is a duty; a 
covenant having been duly prepared by the presbyteries, it is 
binding upon all until the accomplishment of the ends sought in 
the covenant. The General Synod was organized in 1829, and 
held its sixty-eighth session in Beaver Falls, Pa., in 1897. It 
continued its session ten days, having two hundred delegates 
present, including ministers from Canada, Nova Scotia, and New 
Brunswick, besides from all parts of the United States, and sev- 
eral from Syria, where the synod maintains an active mission. 

The chief difference between these two bodies is that the former 
forbids its members voting, while the latter permits them to 
exercise their own discretion. They both forbid membership in 
secret societies to their communicants. 



167 



WHY I AM A COVENANTER 

BY THE REV. JOHN W. P. CARLISLE, 
Pastor of the First Reformed Presbyterian Church, Newburg, N. Y. 

YOU will recall the vivid account in the Book of Numbers of 
the marching hosts of the Hebrew nation. The arrangement 
of its forces shows the order and discipline of the army. There 
are twelve tribes with a oneness of purpose, forming a united 
band of opposition to any foe ; and, at the same time, every tribe 
has its own place, its own interests, and its own standard. One 
verse from the inspired record seems to me a most fitting one 
for this "Parliament of Denominations"; it is this: "And the 
children of Israel shall pitch their tents, every man by his own 
camp, and every man by his own standard, throughout their 
hosts. . . . Every man . . . shall pitch by his own standard, 
with the ensign of their father's house." Every Hebrew soldier 
was taught to be faithful to his own standard and loyal to the 
whole army. Thus it was that Israel, during the administration 
of Joshua, was strong all along the lines. 

To my mind, this is the picture of what the church life in our 
day should be. We should emphasize loyalty to the one great 
army of righteousness with its one Lord, one faith, one baptism, 
one God and Father of all. We should emphasize faithfulness to 
our denominational standards : " Every man by his own camp, 
and every man by his own standard." 

My lot in a kind providence it has been to be born under the 

169 



170 



CORNER-STONES OF FAITH 



standard of the Covenanter denomination. It is the ensign of my 
" father's house " for many generations. And it is my privilege 
to wave these standards before you and show you their colors. 

My talk may be divided into two heads : 1. The Covenanter 
Church— what it is. 2. My personal reasons for being in her 

communion. 

1. The Covenanter 
Church— what it is. 

It is the denomination 
that for two hundred and 
fifty years has been bear- 
ing a very practical wit- 
ness for the kingly claims 
of the Lord Jesus Christ 
over the nations of the 
earth, and has been en- 
tering a decided protest 
against the rejection of 
those claims by the gov- 
ernments of the world. 
Covenanterism in all its 
history stands for the fol- 
lowing principles: the 
Almighty God is the only 
source of authority in ec- 
clesiastical and civil gov- 
ernment ; the Lord Jesus 
Christ is the sole Head of the church and the only Ruler of na- 
tions, and should be so acknowledged in all constitutional law ; 
the divine law is the supreme standard for all legislation in 
church and state. 

These principles are the standards of Reformed Presbyterians, 
and mark them as a distinct denomination. Theirs is a church 
that was born and cradled in those times that tried men's souls, 
those fiery hours of the seventeenth century when strong manhood 




Rev. John W. F. Carlisle. 



WHY I AM A COVENANTER 171 

was necessary to resist the terrible onslaught of the three great 
foes of the truth, the three £>'s— paganism, popery, prelacy. It 
was in 1638-49 that Scotland enjoyed a period of great spiritual 
quickening, known in history as the " second Reformation of 
Scotland"— a period in which. Presbyterianism was born and 
the great principles of civil and religious liberty were drafted 
for the welfare of future generations. 

The great covenant scene of 1638, at G-reyfriars' Church in 
Edinburgh, ranks among the first in the history of the Christian 
church. Sixty thousand earnest hearts pledged themselves in 
covenant vows to be loyal to the truth and to resist unto death 
the tyrannical claims of the Church of England and the British 
Parliament. On the mossy tombstones the precious document 
was placed while the thousands affixed their names, some of them 
with the blood of their own veins. These men and women were 
in terrible earnest, and their heroic stand for the truth has 
been applauded by the following generations who have shared in 
the blessings purchased by their blood. In this covenant and 
others that followed were embedded the great principles of the 
kingly claims of Jesus Christ and the supremacy of His Word 
that have ever characterized the denomination. They are found 
in our own covenant, that was taken in all our congregations in 
this country in 1871. 

Our church is Calvinistic in its form of doctrines, holding to 
the Westminster Confession and catechisms. In its form of gov- 
ernment it is Presbyterian. In its form of worship it adheres 
to the simplicity of the apostolic church, which was followed by 
the Reformed churches of Scotland, using only the Psalms in its 
song service. 

2. My personal reasons for being in its communion. 

In the first place, I am confident that our denomination has a 
definite mission and a distinct message, one that is most practi- 
cal and necessary and biblical. Every denomination should have 
some great mission that demands separate existence. No de- 
nomination can live on its past history and past attainments. 



172 CORNER-STONES OF FAITH 

No denomination should exist unless it is standing for some 
great essential truth that is ignored or neglected by other breth- 
ren. At the door of every church the age stands and asks, Why 
are you here ? Are you a necessity ? 

We believe that the mission of the Reformed Presbyterian is 
to awaken the Christian church to see the practical meaning of 
Jesus' claims as "King of kings, and Lord of lords," and to 
realize the greatness of the sin on the part of Christians in en- 
tering into any union that will compromise those claims. Her 
message to the world is this : The nation that will not serve the 
Lord must perish. No education, no civilization, no political 
machinery, can save a country that refuses to "kiss the Son.' 7 
This mission is thoroughly biblical. The whole Bible abounds 
with it. It is thoroughly necessary. Many denominations have 
ignored it entirely. Some accept it in theory, but reject it in prac- 
tice. Many Christians have denied that the state was any institu- 
tion of God and bore any relation to His law, and some in our 
own dsij would refuse to own that the mediatorial claims of Jesus 
Christ had anything to do with man in his political relations. 
It is entirely practical. All the great issues of our times are 
hinging on it. The enemy is saying, as you read in the Second 
Psalm, "Let us break their bands asunder, and cast away their 
cords from us " j and the most practical message of the hour is 
to declare the eternal decree, " Yet have I set my King upon my 
holy hill of Zion. ... Be wise now therefore, O ye kings : be 
instructed, ye judges of the earth." 

In the second place, I believe in her noble testimony in the 
past on the side of justice and liberty. 

She has been a prophetic church, one that has borne testimony 
against slavery of every form, and for the liberty of man, of 
whatever race and color. She has been a suffering church, 
persecuted and scattered and scourged. She has passed through 
the fires, and has come from them with the satisfaction of having 
done for human freedom what has been allotted to few other 
churches to accomplish. Her record has added a volume of 
history to the few great books in the library of the world. 



WHY I AM A COVENANTER 173 

Scotland has become renowned as the cradle of civil and reli- 
gions freedom throngh her faithfnl witness. Many of her mem- 
bers were driven to these shores in the latter part of the seven- 
teenth century, and here they kindled the same agitation for the 
liberties of man. 

The historian Bancroft says : " The first public voice in America 
for dissolving all connection with Great Britain came, not from 
the Puritans of New England, the Dutch of New York, nor the 
planters of Virginia, but from the Scotch-Irish of the Carolinas. 7 ' 
The Declaration of Independence was preceded by a declara- 
tion of Covenanters at Octorara, Pa., 1743, in which the great 
ideas of civil independence were embodied. This was thirty- 
three years before the ringing of the liberty bell at Philadelphia. 
Thomas Jefferson acknowledged its great use in the framing of 
his historical document, and in the Revolutionary struggle the 
Covenanters, to a. man, were on the side of the colonies. On 
the question of slavey they took the same stand. As early as 
1798 they enacted, without a dissenting voice, that " no slave- 
holder should be allowed to the communion of the church." In 
the Civil War her men were found in the Union ranks fighting 
for the rights of man. 

In the third place, I accept her present position on the great 
social and moral issues of our day. The Covenanter Church 
stands to the front in the great aggressive movements of the 
kingdom. She is a strong missionary church. Her missions are 
in Syria, Asia Minor, Cyprus, China, and among the Chinese, 
the negroes, the Indians, the Jews, at home. With the exception 
of the Moravian denomination, she gives to foreign missionary 
purposes " the largest average amount per communicant." 

She is a vigorous reform church. Her ministers are a unit on 
the great questions, and her pulpits and platforms are open to 
their free discussion. On the temperance issue we are for total 
abstinence and prohibition. As early as 1841 it was enacted in 
our church courts that "the members of this church are pro- 
hibited from engaging or continuing in the liquor traffic." The 
liquor party has no influence in our pulpits and pews. On 



174 COKNER-STONES OF FAITH 

secret societies we hold decided views. We believe them to be 
detrimental to the best interests of the country and injurious to 
the spiritual good of man. 

On the use of the ballot and the holding of political offices in 
this country we take the Covenanter " stand of non-participation 
and non-incorporation." It is not that we are indifferent to the 
ballot. We hold that the ballot is most sacred, that every man 
is responsible to God for his vote. But the conditions of voting 
in this country are of such a nature that Covenanters cannot 
accept them and be loyal to the kingly claims of Christ. We 
hold that the government of the United States has accepted a 
constitution as "supreme law" that makes no mention of God, 
utterly ignores Jesus Christ, and rejects the Scriptures as the 
only basis of legislation. To enjoy our voting privileges we 
would have to sanction the great dishonor done to our King and 
have to accept a purely secular theory of civil government. There- 
fore it is that we enter our dissent from this constitution and 
refuse to use the elective franchise. 

In the last place, I believe that the future will need a church 
with such a testimony. " The kingdoms of this world must be- 
come the kingdoms of our Lord, and of His Christ." The whole 
movement in the social world is toward King Jesus. Political 
atheism is being found to be political anarchy, the life of Christ 
to be the only life of the nation. 

In closing I would quote these words of Paul : " But now are 
they many members, yet but one body. And the eye cannot say 
unto the hand, I have no need of thee : nor again the head to 
the feet, I have no need of you." Let us all cooperate in every 
right way for the hastening of His kingdom. 



ASSOCIATE CHURCHES 

WHEN the Associate and Associate Reformed churches 
united in 1858, forming the United Presbyterian Church, 
some of the Associates remained out, and they are known as the 
Associate Church of North America. They are a small body. 

The Associate Reformed Synod of the South separated from 
the Synod of the Associate Reformed Church in 1822. They 
accept the Westminster Confession of Faith, changing, however, 
the portion relating to the power of civil magistrates in ecclesi- 
astical matters. Psalms only are used in worship, and persons 
holding to error or corrupt worship, or notoriously belonging to 
societies which so hold, may not be admitted to the Lord's table. 
This makes them, in a measure, close communionists. 

Numerous attempts have been made toward federation of dif- 
ferent branches of Presbyterians, and are still being made. The 
great success of the reunion of the Old School and New School 
branches in 1870 encouraged the spirit of union which prevails 
more or less in all the churches, and especial efforts were made to 
bring together the Northern and Southern churches, which had 
been separated by slavery and the Civil War. Committees from 
each assembly were heard by the other, and cordial relations of 
correspondence established. Whether formal organic reunion has 
been brought nearer is not certain, though few doubt its ultimate 
attainment. Between the smaller branches of Presbyterians no 
important reunion has yet been reached. 

Note.— Associated and kindred with the Presbyterian churches are the 
Reformed churches of Dutch and. German origin. See following chapter. 

175 



176 CORNER-STONES OF FAITH 

For further study of the different Presbyterian bodies the 
student is referred to the following : 

." History of the Presbyterian Churches in the United States," 
Rev. Robert E. Thompson, D.D. (New York, Christian Literature 
Company, 1895). (This is vol. vi. of the American Church His- 
tory Series.) 

" American Presbyterianism," Professor C. A. Briggs. 

" The Presbyterian System," Rev. W. H. Roberts, D.D. (Phila- 
delphia, Presbyterian Board Of Publication, 1895). 

"Presbyterian Law and Usage," Rev. B. F. Bittinger (ibid., 
1888). 

" Commentary on the Confession of Faith," Professor A. A. 
Hodge. 

Articles in cyclopedias. 

Crissman's " Origin and History of the Cumberland Presby- 
terian Church," and "Our Position," a pamphlet by the Rev. 
W. J. Darby, D.D. (Cumberland Presbyterian Publishing-house, 
Nashville, Tenn.). 

" United Presbyterians," W. J. Reid. 




1 PETER LABAG H \ 




J.M.MATHEW5 D.D. 



JACOB BRODHEAD D.D I 



(E r -£QNE.ER.S. .ANa FOUNDERS!, 

KEFORMED. CHURCFC 



THE REFORMED CHURCHES 

CLOSELY allied to the Presbyterian Church in polity and 
teaching are the Reformed churches of German and Dutch 
origin. They belong to the Presbyterian family, and are united 
with the Presbyterian churches in the " Alliance of the Reformed 
Churches throughout the World Holding the Presbyterian Sys- 
tem," which was organized in Edinburgh, Scotland, in 1876. The 
councils of the alliance are held every four years ; and although 
they have no legislative authority, they are of much influence 
over the affiliated bodies. 

THE REFORMED CHURCH IN AMERICA 

This is popularly known as the Dutch Reformed Church. 
The word " Dutch " was dropped from their name by conference 
agreement in 1867. It had its place because the church was es- 
tablished in America by Christians from Holland. 

1. Origin.— The Reformed churches are so called in distinc- 
tion from the Lutheran ; all grew out of the Reformation. The 
Dutch Reformed Church was established in the Netherlands, 
after a long struggle, in the sixteenth century .* 

The first organization in this country was at New Amsterdam 

* See Fisher's "History of the Reformation," chap. ix. 
179 



180 



COENEE-STONES OF FAITH 



(now New York) in 1628, although there were those who had 
letters to form a church previous to this, which has given ground 
for the statement that a church was formed in 1619. The Rev. 

John Michaelius was the first 
pastor of what is now the Col- 
legiate Reformed Church of 
New York.* The growth of the 
Dutch Reformed Church was 
slow, being limited for the 
most part to emigrants from 
Holland. Associated with 
them in the settlement were 
French Huguenots, Walloons, 
and Lutherans. For a time 
there was no toleration of other 
sects, so called, especially under 
the governorship of Peter Stuy- 
vesant. The conquest of New 
Amsterdam by the English in 
1664 gave a check to the pro- 
gress of the church. Up to the 
time of the Revolution the Classis of Amsterdam (Holland) re- 
tained the final authority over the Reformed churches in America ; 
but that was too distant to be effective. A coetus was formed 
in 1747, thus beginning a closer organization. A constitution 
was adopted in 1792, and the first General Synod was organized 
in 1794. Mention should be made of the Rev. Theodore J. Fre- 
linghuysen, who came to America in 1720 ; he and his family 
exercised a marked influence upon the Dutch church. He took 
an active part in the Great Awakening, and was a prime mover 
in effecting a stable organization. Another prominent leader 
was the Rev. John H. Livingston, who became the second presi- 
dent of Rutgers College. 

* See "The Earliest Churches of New York," by Dr. G. P. Disoway (New 
York, 1865). 




Peter Stuyvesant. 

Director-General of the New Netherlands 
1647-1664 (born 1602, died 1682). 



THE REFORMED CHURCHES 



181 



2. Organization.— In government the Reformed Dutch Church 
is Presbyterian. The officers of the church are ministers, elders, 
and deacons. The elders and deacons are chosen for two years, 
all communicants having a vote. The consistory corresponds to 
the session of the Presbyterian Church. It is composed of the 
minister and the elders and deacons of the local church. The 



m 



~£&. 



\r* z.^„ 



~.s j s^g 




The "Half Moon," in which Hendrik Hudson', in the employ of the Dutch 
East India Company, discovered the river which bears his name (1607). 

deacons have a voice in temporal affairs only, although in prac- 
tice this is not strictly adhered to, the deacons joining with the 
elders in passing upon all questions. The consistory admits, 
disciplines, or dismisses members, and manages all the concerns 
of the congregation. In some churches the consistory is a self- 
perpetuating body. Members are received by them in the same 
manner as by Presbyterians. " The acting consistory may also 
call together all former elders and deacons, as a Great Consistory, 



182 



CORNER-STONES OF FAITH 



for consultation on important matters." The classis corresponds 
to the presbytery of the Presbyterian Church, and has substan- 
tially the same functions. The particular synod corresponds to 
the synod, and the General Synod to the General Assembly, of 
the Presbyterians. 

3. Teaching.— The standards of the church are the Heidelberg 
Catechism, the Belgic Confession, and the Canons of the Synod 




Dutch Reformed Church, Albany, N. Y. 
Erected 1656. 

of Dort. Like all other Calvinistic standards, they emphasize 
the sovereignty of God and also His love to sinful men. They 
teach that human nature is corrupt, that election is out of mere 
grace, that the saving efficacy of the death of Christ extends 
only to the elect ; but also that His death is abundantly sufficient 
to expiate the sins of the whole world, that as many as are called 
by the gospel are unf eignedly called, and that if any do not repent 
or believe in Christ, this is not owing to any defect or insuffi- 
ciency in the sacrifice of Christ, but is wholly to be imputed to 
themselves. They declare that those who are converted could 



THE REFORMED CHURCHES 183 

not persevere in a state of grace if left to themselves ; that God 
mercifully confirms and powerfully preserves them therein even 
to the end ; and that they mnst be constant in watching and 
prayer, and mnst work ont their own salvation with fear and 
trembling. " The salient characteristic of the body is its hered- 
itary zeal for doctrine and order, which, however, knows how 
to reconcile unyielding attachment to its own views and usages 
with a large charity for all other Christians." * 

4. Worship.— The worship of the Dutch Reformed Church is 
semi-liturgical. The forms for baptism, the Lord's Supper, ordi- 
nation, and the order of service are obligatory. There are also 
forms of prayer and worship, but these are not imperative. They 
baptize by sprinkling, and infants are baptized. They teach that 
the elements in the Lord's Supper are visible signs and pledges 
that souls are fed by Christ to eternal life. There are some in 
the church with strong liturgical leanings. 

The Dutch Reformed Church has several educational institu- 
tions. Important among these is Rutgers College, New Brunswick, 
N. J., which was founded in 1770, and then known as Queen's 
College. Union College, Schenectady, N. Y., founded in 1795, 
is in sympathy with the Reformed Church. At New Brunswick 
is also a theological seminary. The missionary and benevolent 
work of the church is carried on by boards ; the Board of Foreign 
Missions was formally organized in 1832, but for some time they 
worked in conjunction with the American Board. 

The True Reformed Dutch Church is a small body that 
seceded in 1822 on account, as they declared, of errors of doctrine 
and looseness of discipline ; but in reality it was the culmination 
of an old feud. 

The Christian Reformed Church is a branch of the church 
of the same name in Holland, which separated from the estab- 

* Dr. T. W. Chambers, in " Schaff-Herzog Encyclopedia." The reader is 
referred to a paper by the Rev. A. P. Van Gieson, D.D., in " Report of Con- 
ference on Union between the Reformed Dutch and Reformed German 
Churches" (published by the Reformed Church Publishing-house). 



THE REFORMED CHURCHES 185 

lished church (the Dutch Reformed Church) iu 1835 for the pur- 
pose, as they declared, of greater purity iu doctrine and polity, 
and was brought by emigrants to America. In 1882 they re- 
ceived a number of additions of ministers and members who left 
the Reformed Church in America because that church would not 
pronounce against secret societies. In 1889 there was another 
accession by the coming in of most of the remnant of the True 
Reformed Church. The Christian Reformed Church now num- 
bers about 15,000 members, more than half of them being in 
Michigan. They have one educational institution, a seminary 
at Grand Rapids, Mich. 

THE REFORMED CHURCH IN THE UNITED STATES 

(FORMERLY KNOWN AS THE GERMAN REFORMED CHURCH) 

This church is more commonly known as the German Reformed 
Church. The word " German " was dropped in 1869, and the 
present name, as above, was adopted. The German Reformed 
Church was established in this country by members of the Re- 
formed Church of Germany and Switzerland who settled in New 
York and Pennsylvania at the close of the seventeenth and the 
beginning of the eighteenth century. At first there was quite 
a close connection between this and the Dutch church. Both 
looked for more or less help from the Classis of Amsterdam. 
" The first German minister in America was ordained by Dutch 
ministers." * The German Reformed Church adopted their con- 
stitution in 1793. Their first coetus, or synod, however, was 
formed in 1747. Its proceedings were always sent for revision 
to the Classis of Amsterdam, but the church grew largely by emi- 
gration from Germany. In 1825 a theological seminary was 
founded, which ten years later was placed at Mercersburg. 
There emanated the "Mercersburg theology," the leaders being 

* Paper by the Rev. E. T. Corwin, D.D., in "Conference on Union of Re- 
formed Churches," p. 23. 




North Reformed Dutch Church, New York. 

Here the noonday Fulton Street Union Prayer-Meeting was organized in 1857. 
Church organized 1636 ; this building erected 1769 ; torn down 1875 and a business 
block erected, in the center of which is a chapel where the Noon Prayer-Meeting is 
still maintained. 



THE REFORMED CHURCHES 187 

Drs. Rauch and Nevin. It was there that the late Dr. Philip 
Schaff began his work in this country as a teacher and 
writer. 

In polity this church is identical with the Dutch Reformed 
Church ; even much of the language is the same. The liturgy 
for their worship is substantially the same, as well as the manner 
of conducting their services. A wide liberty is allowed in the use 
of the liturgy. A stranger would scaice know whether he was 
in a German or a Dutch Reformed church by the worship or 
preaching. The standard of teaching is the Heidelberg Cate- 
chism. When they became independent of the Classis of Amster- 
dam they dropped the other doctrinal symbols, but, as the Rev. 
Dr. Van Gieson shows, these symbols " explicitly assert that which 
in the catechism is either explicitly asserted or implicitly con- 
tained.' 7 * The difference between the Dutch and German Re- 
formed churches seems to be that the Dutch church lays emphasis 
on the sovereignty of God, and is thus Calvinistic, while the Ger- 
man church lays greater stress on the sacraments and gives 
prominence to what they call educational religion. Catechetical 
instruction is given an important place. The German Reformed 
Church holds the Calvinistic doctrine of the spiritual real pres- 
ence of the body and blood of Christ in the Lord's Supper for 
believers only. 

This church is double the size of the Dutch church. Their 
General Synod meets every three years. Their missionary work 
is carried on by various boards. The Board of Domestic Mis- 
sions was organized in 1S'26, and the Board of Foreign Missions 
in 1838. They also do a considerable benevolent work. The 
Brotherhood of Andrew and Philip began with them. 

APPENDIX 

The following is an abbreviation of the charter granted by 
William III. to the Reformed Protestant Dutch Church of the 
City of New York, 1696 : 

* " Conference on Union," p. 43. 




Madison Avenue Eeformed Church, Fifty-seventh Street, New York. 
Erected 1870. 



THE REFORMED CHURCHES 189 

"William the third, By the grace of God, King of England, 
Scotland, France and Ireland, Defender of the faith, &c. 
Whereas : Wee have been informed that Henricus Selyns, 
William Beeckman, and others, Minister, Elders and Deacons 
of the Dutch protestant congregacon in onr City of New yorke, 
have at their own charge built and erected a Church within our 
said City of New yorke, and the same together with the 
Coemetry or Church yard thereunto adjoining, have dedicated 
to the service of God, and are also seized in their demesne as 
of ffee as in right of said Church of other lands, Wee do here- 
by declare, That Our royal will and pleasure is, that noe person 
in communion of the said reformed protestant Dutch Church, 
within Our said City of New yorke, shall be any wayes molested, 
for any difference in opinion in matters of the protestant reli- 
gion. And declare that the aforesaid Church, and the ground 
thereunto adjoyning and inclosed, shall be the Church and 
Church yard of the minister, elders and deacons, and other 
members ; and that there shall be a Minister to have care of the 
souls of the members, and a perpetual Succession of Ministers 
there. Wee have further thought fitt to create and make them 
a body politick or corporate -, to have, take, possess, acquire, and 
putchase lands, tenements, &c, not exceeding the yearly value 
of two hundred pounds. 

" And further, wee do grant, that the patronage, advowson, 
donation or presentation of and to the said Church belong to 
the Elders and Deacons. And further, wee do give and grant 
unto the said Minister, Elders and Deacons, by and with the 
consent and advice of the members to make rates and assess- 
ments upon all and every of the members in Communion of the 
said Church, for the payment of the yearly stipends and sallaryes 
of the aforesaid Officers of the said Church, and other things 
necessary. And to have and to hold all and every of the severall 
above recited lands, tenements, messauges, Mannours and here- 
ditaments in Trust for ever. 

"IN TESTIMONY WHEREOF we have caused the great seal 



190 COENEE-STONES OF FAITH 

of our said Province to be hereunto affixed in Councill at our 
fforts in New yorke, the eleventh day of May, in the 8th year of 
our reigne, Anno Domini, 1696. 

"Ben Fletcher [Seal] 

" Capt. Generate." 

For further study see " Constitution of the Reformed Church." 

"History of the Reformed Dutch Church," Demarest (1889). 

"Manual of the Reformed Dutch Church/' Corwin (1879). 

"Report of Conference on Union of the Reformed Churches" 
(Philadelphia, Reformed Church Publishing-house, 1888). 

The American Church History Series, vol. viii. ; also vol. i. 

" History of the Reformed Church, Dutch," Rev. E. T. Corwin, 
D.D., in " Christian Literature." 

" Manual of the Reformed Church in the United States," Dubbs 
(1885). 



WRY I AM OP THE FAITH OF THE REFORMED 

CHURCH 

BY REV. GEORGE S. BISHOP, D.D., 
Pastor of the First Reformed Church, Orange, N. J. 

1AM of the faith of the Reformed Church because I believe her 
to be the purest exponent of the characteristics of the Chris- 
tianity bequeathed to us by the apostles. These characteristics 
may be included in three particulars : 
I. The church belief. 
II. The church order. 
III. The church worship. 

I. The Reformed Church holds the doctrine distinctively Paul- 
ine, which shines with clearer luster through the Bible and 
crowns the New Testament— a doctrine which is larger than any 
other and which includes whatever may be true in any other 
system. The Pauline doctrine is that which puts fallen man at 
the nadir, and God, in the exercise of His grace, at the zenith. 
It exalts the sovereignty of God in the salvation of men. 

But there are different view-points or methods, and the Re- 
formed way of representing the truth is what may be called 
isagogic. It does not begin with God and the decrees of God, 
and come down to men. It begins with human misery, and 
speaks of comfort, and so leads up, through Christ, to God- 
making more evident at every step that it is God who is saving 
us, bringing the personality and work of the Holy Spirit into 

191 



192 



CORNER-STONES OF FAITH 



clearer light, and, finally, showing that this work of the Spirit 
is a work of distinguishing mercy. It is God who begins, not 
we who begin. God is the Alpha, the Genesis, of everything 
good. 

I am a Calvinist because I believe that everything saving 
springs from God's election. I am a Reformed Calvinist because 

I prefer to put the 
truth with Heidel- 
berg and as the first 
Reformers put it, 
in the light of com- 
fort and of grow- 
ing assurance, rest- 
ing finally in God's 
election, and not, 
reversibly, down. 

II. I am of the 
faith of the Re- 
formed Church be- 
cause I believe her 
order and plan to be 
that of the apostles 
and of the New 
Testament. No one 
can question that 
our Saviour at- 
tended the syna- 
gogue as a stated Sa,bbath observance. No one can question 
that the apostles followed our Saviour in this, attending the 
synagogue on every Sabbath and in every city until, as in Ephe- 
sus, in Corinth, and elsewhere, they were cast out of it. No one, 
either, can question that the synagogue was the norm of the 
Christian assembly. St. James, speaking of the church, ex- 
pressly styles it ; rrjv Itvvaycjyrjv vptiv — "your synagogue" (James 
ii.2). 




Rev. George S. Bishop, D.D. 



WHY I AM OF THE FAITH OF THE REFORMED CHURCH 193 

The temple fell into ruin; the sacrifice was abolished; the 
priestly function was absorbed in Him who is our great and only 
Priest and Intercessor, Jesus Christ. But the synagogue re- 
mained. It remains to this day and with the same order. What 
is that order ? 

1. It is an order in which the prophetic office stands first. 
" Built upon the foundation of the apostles and prophets, Jesus 
Christ Himself being the chief corner-stone." " It pleased God 
by the foolishness of preaching to save them that believe." 

2. It is an order in which is associated with the preaching of 
the Word a government by elders. " They ordained them elders " 
— a plurality — "in every church" (Acts xiv. 23). 

3.. It includes, with these, a corresponding bench of deacons, 
who serve tables or attend to the temporal affairs of the church. 
" To the saints which are at Philippi"— a local assembly — " with 
the bishops' 7 (or elders in charge)* " and the deacons" (Phil. i. 1). 

This is in all points the synagogue system. In every syna- 
gogue there was one who was styled the president, or "ruler" — 
the chazan, or "bishop of the congregation," and sheliach tsibbor, 
"the angel of the church." With him were associated tselcenim, 
or presbyters, elders, also called " rulers " (Mark v. 22). And 
next to these the parnassim, or deacons. These were the officers 
in every synagogue, under the great sanhedrim or representative 
synod or court. 

The ancient and apostolic order, therefore, is that of a paro- 
chial episcopate in which there is a presiding pastor or bishop, 
an upper house of elders or bishops, and a lower house of dea- 
cons,— the norm, in itself, of everything constitutional,— upon 
which depends the entire fabric of church courts, after the 
model of the synod of Jerusalem, with the right of appeal and 
based on legitimate representation. 

I am of the faith of the Reformed Church because of her pro- 
test against secularism in the administration of spiritual affairs. 

* The words "elder" and "bishop" in the Greek New Testament, being, 
as scholarship concedes, everywhere interchangeable. 



194 COKNER-STONES OF FAITH 

In nearly every other denomination there are, besides ordained 
and scriptural officers, certain other officers amenable more or 
less to the state instead of to the church whose affairs they con- 
trol. The Reformed Constitution knows nothing about the con- 
trol of finances or anything else in the hands of unordained men. 
A man, to exercise power or control of any kind among us, must, 
first, become a member of the church, and, second, submit to 
ordination by the laying on of hands. The Reformed Church 
knows no officers whose titles and whose functions are not found 
in the New Testament. 

III. I am of the faith of the Reformed Church because I be- 
lieve in the value of certain liturgical forms. I believe the Ten 
Commandments were intended to be read to the people. I be- 
lieve the Lord's Prayer was intended to be repeated by the peo- 
ple. I believe that sacramental observances especially should be 
guarded by a definite instruction and solemnized with a peculiar 
reverence. The liturgy which we have inherited almost bodily 
from the Waldensian church, and which includes the great es- 
sentials of the Christian worship,— a liturgy which, while not 
rigidly binding in all points, still conserves propriety and rever- 
ence, unanimity and beauty, in divine public service,— seems to 
me both scriptural and sustained by the dictate of a sanctified 
judgment. 

I love the Reformed Church because her atmosphere is genial 
and elastic ; because, while commending free worship, she has no 
prejudice against written prayers or forms ; because she is solid, 
strong, steady, and adaptable to circumstances ; because she car- 
ries in herself the salt of American institutions j because she gives 
a definite place and respect to her clergy ; and because she incul- 
cates that subordination which alone can secure unity and effect- 
iveness, and that reverence which is the soul of culture. 

The Dutch Reformed Church, the oldest Protestant church in 
America, is a grand center-ground of union, having, as she has, 
affinities with everything catholic. Her creed is true, but not 
severe. Her rites are beautiful, but not inexorably stringent. 



WHY I AM OF THE FAITH OF THE REFORMED CHURCH 195 

She combines loyalty to principle with love to men, and earnest- 
ness with the spirit of devoutness. 

These reasons " why I am of the faith of the Reformed Chnrch n 
are confirmed when I come to consider that church's historical 
value and practical influence. 

There were three great centers of the Reformation— Witten- 
berg, Geneva, and Heidelberg. They were nearly at eqnal dis- 
tances from Holland, and exercised nearly an eqnal influence 
upon her. The spirit of the Dutch church came from Luther, its 
doctrine from Geneva, and its expression from Heidelberg. No 
servile reproduction of either, Holland became the expounder 
and interpreter of the newly discovered evangelical truth. She 
formulated the Reformation. She gave the church the last and 
best statement of the orthodox system. By her that system was 
clarified, condensed, and starred into five great points, basal, 
logical, and harmonious. Destroy one of these points, you de- 
stroy all the others. Establish one, you have established the 
rest. 

Holland formulated the Reformation. She was the best fitted 
of any land to do this. For one reason, because she was central • 
for another, because her free institutions and her perfect tolera- 
tion of all religions made the Dutch Republic the refuge and 
shelter of all who anywhere were persecuted, in those stormy and 
transition times, for conscience' sake. Accordingly, French, 
English, Scotch, and German refugees fled to Holland, or the 
" Hollowland," which thus became the chalice of the best blood 
and piety of Europe. There are sixty Walloon or French 
churches in Holland to-day, in all of which the service is in the 
French language. As for the Scotch, a large part of the sound- 
est Dutch theology was written by Scotchmen, such as Alexan- 
der Comrie and others ; and when the cause of the Covenant was 
about to perish in Scotland itself, its dying embers were re- 
kindled from Holland by the ordination of James Renwick— 
after Cameron's death the leading mind of the great struggle— 
at the hands of the Classis of Groningen. As for the English, it 



196 CORNER-STONES OF FAITH 

is well known that they fled by hundreds and thousands to Hol- 
land, and that, after twelve years of sojourn there, the Pilgrim 
fathers embarked from D elf shaven, carrying with them in large 
measure, as the accumulated wealth of those years, the embryonic 
elements of New England. In the Synod of Dort, therefore, 
which gave us as its last and best work the immortal Dordracene 
Canons, there sat, as the result of this cosmopolitanism, English 
Puritans and bishops, as well as delegates and representatives 
from every Protestant land. 

Then, again, the universities of Leyden and Utrecht, at that 
time the most famous in Europe, had brought together an as- 
semblage of scholarship and acumen never before nor since 
exceeded. All this, concentered on the burning and the crystal- 
lizing questions of the hour, compelled an accuracy, a clearness, 
and a comprehensiveness of definition peerless as the product 
of the highest spiritual thought. Witsius on the Covenants, 
Vitringa on the Synagogue, Alasco on Liturgic Forms, will never 
be surpassed. Holland thus had been prepared, in the providence 
of God, for the work of shaping and setting the final and perma- 
nent stamp upon what the Reformation achieved. 

The Dutch influence on Puritanism, the mightiest spiritual and 
political force in the world, has never been properly recognized. 
It has been too often forgotten that the armed contest for reli- 
gion and freedom, begun in Holland, as Douglas Campbell reminds 
us, "lasted there for eighty years before it was transferred to 
England; that the grandfathers and fathers of the men who 
fought under Cromwell at Naseby and Dunbar received their 
military training and the spirit of their enthusiasm from William 
of Orange and his son, Prince Maurice, thousands upon thousands 
of them, during a period of seventy years, serving in the armies 
of the Dutch Republic." " Fairfax, Essex, Monk, Warwick, Bed- 
ford, Skippon, and others— in fact, the men who organized the 
parliamentary army — received their military education," says 
Markham, "in the Low Countries." The famous Ironsides of 
Cromwell were drilled by Colonel Dalbier, a Hollander. England 



WHY I AM OF THE FAITH OF THE EEFOEMED CHUECH 197 

herself is colored in all her eastern counties by her neighbor just 
across the sea. 

This same Puritanism, broad, generous, without those features 
of severity which have characterized what has been less conti- 
nental, flowed over the Atlantic into America, and, poured like a 
gulf stream into the heart of the colonies, exercised from the first 
a molding sway on all our social life and institutions. The Re- 
formed Church has been the vehicle of this. Her polity has been 
the pillar of a free but firm and constitutional republicanism. 
Her conservative influence, in the midst of that commercial and 
political ferment called the American life,— not always healthy, 
often heated, rash, and extravagant,— is the salt, the brake on the 
wheels, which it needs. Her spirit of enterprise and progress, and 
especially her missionary spirit, put her in the van of those 
potencies which march forth in our dsbj like armies with banners. 
When Commodore Perry's fleet returned after his first visit to 
Japan, and the question of Christianizing that country was under 
discussion, " Let the Reformed Church do it," said he. And from 
that day our church in the " Kingdom of the Sunrise " has been 
the foremost moving factor of her marvelous advancement into 
light. 



jZ^o % S , &Aj^j 




REV.C.P. KRAUTH.S" D.D. 



LUTHERAN 



VI 
THE LUTHERAN CHURCH 

THE full name of this church, and that claimed by each of its 
branches, is the " Evangelical Lutheran Church." Among 
the distinguishing features are its Lutheran origin, the central 
place given to the teaching of justification by faith, reverence for 
the historical in Christianity, the place given to the sacraments, and 
the evangelical spirit. Other features will appear in the sequel. 

1. History.— The Lutheran Church is a direct outcome of the 
Reformation in Germany, started by the great Reformer, Martin 
Luther, in the sixteenth century. The 31st of October, 1517, the 
day on which Luther nailed his ninety-five theses on the church 
door at Wittenberg, denouncing the sale of indulgences, is given 
as the birthday of the Lutheran Church. The name " Lutheran " 
was at first given in derision, like that of Christian. Luther did 
not desire it. 

The Lutheran Church did not come to America, an organized 
body, but Lutheran principles and teachings were brought here 
by several separate companies of emigrants from different coun- 
tries. The first to come were from Holland, settling with the 
Dutch on the Hudson. They worshiped with the Reformed Dutch 
Church, not being permitted to establish their own churches. 
Occasionally, however, they held private gatherings. It was not 
until the English took possession of the New Netherlands in 1664 
that the Lutherans had liberty there to set up churches of their 

201 




Martin Luther. 
From the portrait painted in Luther's forty-ninth year hy Lucas Cranach. 



THE LUTHERAN CHURCH 



203 





own. The first Lutheran pastor, the Rev. Reorus Torkillus, came 
with the Swedish colonists who settled in Delaware in 1638. 
German Lutherans came to Pennsylvania, and a colony of 
Lutherans from Salzburg settled in Georgia. 

The arrival of the Rev. Henry M. Muhlenberg in 1742 began 
a new era in Lutheranism in this country. He went to work with 
zeal and wisdom, and his ability and energy infused new life into 
the church. He was a 
man of large resources, 
wide influence, and a 
catholic spirit. He was 
in very friendly rela- 
tions with the leaders 
of other denomina- 
tions, especially with 
the Rev. M. Schlatter, 
the patriarch of the Ger- 
man Reformed Church 
in the United States. 
The first synod was or- 
ganized in Philadelphia in 1648. From that time on there has 
been a steady and quite rapid growth. It was no easy task to 
bring together into one ecclesiastical organization the different 
elements, different in nationality and the attendant characteris- 
tics ; but it was accomplished. However, there have been divi- 
sions, which will be referred to hereafter. 

2. Organization.— In the organization of the Lutheran Church 
two elements are recognized— the right of individual congrega- 
tions to govern themselves, and the union of churches for the 
general good. This is a combination of the Congregational polity 
and the Presbyterian polity ; the autonomy of the local church 
is Congregational, and the authority of representative bodies is 
practically Presbyterian. The officers of the church are the pastor, 
elders, deacons, and trustees. These compose the church coun- 
cil, which has oversight of the affairs of the congregation. The 



Melanchthon. 

German Reformer 

(1497-1560). 



Zwingli. 

Swiss Reformer 

(1484-1531). 



204 



CORNER-STONES OF FAITH 



control of the church business is delegated to them. The min- 
istry do not constitute an order, but have a divinely appointed 
office, and all ministers are equal. A synod is composed of min- 
isters and lay delegates with equal powers, representing a given 
portion of the church. It transacts all business pertaining to the 
congregations represented, and it expects its authority to be ac- 
cepted. The synods may unite into larger bodies. The author- 
ity of councils and synods is only such as has been delegated to 
them by the congregations. 

3. TEACHiNG.-The Lutheran Church teaches that the Holy 
Scriptures are the only infallible rule of faith and practice. The 




Wartburg Castle, Germany. 
Where Luther translated the New Testament (1522). 

standards of the church are the Augsburg Confession, prepared 
by Melanchthon, under the direction of Luther, in 1530, and the 



THE LUTHERAN CHURCH 205 

Formula of Concord. The teachings of the Lutheran Church 
may be summarized as follows. The fundamental teaching is 
that which was emphasized by Luther : " The just shall live by 
faith" ; that is, "Man cannot be justified before God by his own 
works or merits, but is justified freely for Christ's sake, through 
faith alone, which God imputes to him for righteousness ; this 
faith must bring forth good fruits or works." All men are born 
in sin — that is, without the fear of God— and with carnal ap- 
petites, and they cannot by their own powers exercise saving 
faith without being born again and converted to God by the Holy 
Ghost. They teach the generally accepted Trinitarian view of the 
Deity, and the vicarious obedience, sufferings, and death of Jesus 
Christ, the God-man, for all men, and progressive sanctification 
not completed in this life. Holding to the two sacraments, bap- 
tism and the Lord's Supper, they teach that baptism is necessary 
to salvation, but make the fine distinction that it is not of " such 
absolute necessity that salvation is in no case to be had without 
it, if it cannot be obtained." They generally deny that infants 
dying unbaptized are lost. The mode of baptism is sprinkling. 
Concerning the Lord's Supper they teach that Christ is really and 
truly present, but "in a sacramental manner that is not under- 
stood by us." For the most part they hold to a spiritual presence. 
They teach the resurrection of the dead and the second coming 
of Christ to judgment, when He will confer on the godly eternal 
life and condemn the ungodly to eternal punishment.* 

4. Worship. — The Lutheran Church emphasizes the desirable- 
ness but not the necessity of uniformity in worship and in the 
administration of the ordinances. A liturgy is provided, but 
there is great liberty in its use. In some places the church is 
non-liturgical, and in others it is liturgical to a high degree. 
The preaching of the Word, the regular administration of the 

* The Lutheran Publishing Society, Philadelphia, publishes a number of 
leaflets giving briefly and clearly the teachings and principles of Lutheran- 
ism. Among them is "Our Church," and "The Evangelical Lutheran 
Church." 



206 CORNER-STONES OF FAITH 

sacraments, and the use of a rich and varied hymnology are in- 
dispensable parts of divine worship. "Lutherans retain the 
church year and observe the Christian festivals in commemora- 
tion of the birth, crucifixion, resurrection, and ascension of 
Christ, and of the outpouring of the Holy Spirit at Pentecost, as 
well as the celebration of the anniversary of the Reformation, 
and days of national thanksgiving and prayer. Catechization, 
as the proper development of religious training in the family and 
in parochial and Sunday-schools, she regards as the best means 
of leading the young to Christ, and of establishing them in the 
truth." Members are admitted to the church by the rite of con- 
firmation. Prayer-meetings and services of preparation for the 
communion are among the usages of the church. A considerable 
educational work is carried on by the Lutherans in this country, 
as well as a missionary work at home and abroad through mission 
boards in the different branches. 

The Lutheran Church is divided into the following separate 
bodies : 

The General Synod is the oldest and the original, but not the 
largest, of the Lutheran branches. It was organized in Maryland 
in 1820. At first it embraced most of the Lutherans of the coun- 
try. "It stood for the independent existence of the Lutheran 
Church in America, and the clear and unequivocal confession of 
a positive faith." * They allow a more liberal construction of the 
Augsburg Confession, especially the articles on the sacraments, 
than most others. They are also more Americanized, and main- 
tain a friendly relation to other denominations, cooperating with 
them in all reforms, and in meetings of the Evangelical Alliance. 

The United Synod of the South.— After the breaking out of 
the Civil "War, four synods of North and South Carolina and Vir- 
ginia withdrew from the General Synod, and in 1863 they, with 
the Synod of Georgia, formed the General Synod of the South. 
Other synods afterward joined. In 1886 a new organization— 
the United Synod of the South— was formed out of the old, tak- 

* "History of the Evangelical Lutheran Church," Jacobs, p. 362. 



THE LUTHERAN CHURCH 207 

ing in two independent synods. They accept the Holy Scriptures 
as the only standard of doctrine and church discipline, and the 
Augsburg Confession, with which the other symbolic books are 
in perfect harmony, as a true and faithful exhibition of the doc- 
trines of Holy Scripture. Similar in teaching to the General 
Council, they are perhaps a little less strict, " though of late years 
there has been not a little smoothing down of doctrinal asperities 
and a nearer approach to the General Synod." 

The General Council was organized in 1867 by several synods 
that withdrew from the General Synod because of the admission 
of what they considered an un-Lutheran synod. The General 
Council is distinguished by its strict adherence to the standards 
of the church, and those who accept them " must understand the 
words in one and the same sense." They declare that " Lutheran 
pulpits are for Lutheran ministers only n • but this is not strictly 
adhered to. The General Council is composed of Germans, Swedes, 
and Americans, and is somewhat more loosely organized than some 
of the others. 

The Synodical Conference was organized in 1872 from a 
nucleus that had existed for many years. They are commonly 
known as " Missourians," and are made up largely of Germans. 
The English element is growing. The Synodical Conference is 
distinguished by its insistence on a pure and positive Lutheran- 
ism, and they maintain that their doctrine as to the ministry and 
the church is the true and settled scriptural doctrine. They re- 
quire their ministers to subscribe to the whole Book of Concord 
as the pure, unadulterated explanation of the divine Word and 
will. This is the largest of the Lutheran bodies. 

Besides the foregoing there are numerous independent synods 
and many independent congregations. They are separated by 
reason of national peculiarities, and questions of government and 
doctrine. The largest of these is the United Norwegian Church, 
which was constituted in 1890 by the union of three synods. It 
was an attempt to bring together all the Norwegian Lutherans, 
but this was not fully accomplished. The next in size is the 








Church of the Holy Communion (Lutheran), Philadelphia, Pa. 



THE LUTHERAN CHURCH 209 

Synod of Ohio, which has existed since 1818. For a year it was 
connected with the General Council, and later for nine years with 
the Synodical Conference. The predestination controversy some 
years ago caused differences and several divisions. 

In October, 1895, was held the first meeting of the Luther 
League. It was felt that the young people of the church needed 
this league to strengthen their loyalty and further the distinctive 
mission of the Lutheran Church. It was a meeting of all Lu- 
therans in America, and it is hoped that it will be an important 
step toward the unification of the entire Lutheran Church in 
America. The doctrinal basis of the league is the unaltered 
Augsburg Confession, and its constitution provides that this 
article may not be amended. The Young People's Society of 
Christian Endeavor has obtained a strong foothold among the 
churches of the General Synod, and in the 1538 congregations 
there are 1122 such societies. A National Lutheran Christian 
Endeavor Union was organized at the International Convention 
held in Cleveland, 1894. The General Council has entered into 
friendly relations recently with the General Synod ; there is a 
comity in mission work, and fraternal delegates are sent from 
the one to the other. The signs of union are not as apparent as 
they ought to be ; national peculiarities, doctrinal prejudices, and 
local loyalty have yet to be overcome. 

In this connection mention should be made of the following: 

The Evangelical Synod of North America was organized in 
1840. It represents the state church of Prussia, which is the 
union of the Lutheran and Reformed bodies, and accepts the 
symbolical books of those bodies. 

The German Evangelical Protestant Church "is liberal in 
doctrinal belief, having no confession of faith. It is opposed to 
synodical organization, but its ministers are associated in vereine, 
or district unions. Some of its churches are older than the 
century." * 

The Swedish Evangelical Mission Covenant in America is 

* Census Bulletin (1890), No. 70. 




Luther Place Memorial Church, Washington, D. C. 

Erected in 1873, as " a memorial of God's goodness in delivering the land from slav- 
ery and from war." The statue of Lnther in front of the church is a duplicate of the 
central figure in the celebrated group at Worms, Germany. 



THE LUTHERAN CHURCH 211 

a union of two Swedish Lutheran synods in 1885, and owes its 
existence to the influence of the free religious movement in 
Sweden, in which Professor P. Waldenstrom, D.D., is a leader. 
Each church is self-governing, but they are bound together by 
conferences and an annual General Assembly. Only the General 
Assembly has power to admit new churches to the Covenant, or 
to sever the connection, should that become necessary through 
errors of doctrine or life. The Covenant is not a denomination 
in the ordinary sense of the word, but is a mission society ; they 
came together because of the missionary spirit, and to further 
missionary enterprises. They are united on a simple basis of 
faith in Jesus Christ and the leading of a true Christian life. 
They have no creed or ritual; each church is free to adopt its 
own. A congress was held in connection with the Parliament of 
Religions in 1893.* 

For further study the student is referred to the following : 

" History of the Reformation," Professor George P. Fisher, D.D. 
(Scribners). 

" History of the Evangelical Lutheran Church in the United 
States," Professor H. E. Jacobs (vol. iv., American Church His- 
tory Series, 1895). 

"Life of Muhlenberg," W. J. Mann (Philadelphia, 1887). 

" The Lutheran Manual " (New York, Boschen & Werfer, 1893). 

" Lutherans in all Lands," Rev. J. N. Lenker, D.D. (Milwaukee, 
1893). 

Articles in cyclopedias. 

* See "The World's Parliament of Religions," edited by Dr. Barrows, vol. 
ii., p. 1514 (Chicago Parliament Publishing Company). 




Pennsylvania College, Gettysburg, Pa. Organized, 1832. 

1. College Church. 2. Apfronomical Observatory. 3 College -Main Building. 
4. Linnsean Hall— Scientific Department. 5. Preparatory Department. 



WHY A LUTHERAN? 



Memorial Lutheran Church, Washington, D. C. 

IN reply to the question, Why I am a Lutheran, let me say 
first of all that, while a Lutheran, there is nothing in my 
creed or heart or life that separates me from communion and 
cordial fellowship with any denomination calling itself Christian, 
nor from any believer in Christ who is striving to serve our Lord 
and Master. I am a thorough churchman, not in any narrow or 
exclusive sense, but belong to the church for which our Redeemer 
gave Himself, the body of all believers, of which He is the ever- 
living Head, continuing to do the work of redemption, which He 
began to do when on earth, and which He will continue to do 
through the church called by His name, the church of the ever- 
living God, until every knee shall bow to Him and every tongue 
confess that He is Lord, to the glory of God the Father. This 
point I emphasize because there are in the Lutheran, as in some 
other branches of the church, those who separate themselves, not 
so much from the world as from fellow-believers, exalting the 
denomination or sect above the church universal, which embraces 
Christians of every name and of every land. With all my heart 
I cling to the one holy Christian church. With the sect phari- 
seeism, whose logic is Lutheran pulpits for Lutheran preachers 
only, and Lutheran altars for Lutheran believers only, I have no 
sympathy, but heartily welcome to my pulpit all whom the Lord 

213 



214 



CORNER-STONES OF FAITH 



has ordained, and to the Lord's table all whom that Lord accepts. 
Dare any poor believing sinner, saved by God's grace alone, do 
otherwise ? 

No doubt I am a Lutheran, first of all, because I was bom and 
reared a Lutheran. As far back as I can trace my blood it is 

Lutheran blood, with now 
four generations cer- 
tainly in the Lutheran 
ministry. Birth and en- 
vironment ordinarily, not 
always, fix our denomi- 
national relation. Had 
I been born and reared 
a Congregationalist or 
Methodist or Presbyte- 
rian, or in any other of 
the one family of Chris- 
tian churches, the strong 
probability is that I would 
be to-day where I was born 
and reared. Quite sure 
am I, however, that I could 
not have found a conge- 
nial church home in any 
denomination whose pol- 
ity or usage or faith would 
exclude me, or any dis- 
ciple of our common Lord, either from the pulpit or from the 
table of the Lord, or which would require me to exclude any 
one called of G-od into this fellowship. If historic and tradi- 
tional Lutheranism means anything, it means an unyielding 
protest against everything in dogma or polity or spirit or life 
that conflicts with the blessed gospel of God, which the Christ 
came to publish. Every student of church history knows that 
the souls emancipated from the ignorance and superstition and 




Rev. J. G. Butler, D.D. 



WHY A LUTHERAN? 215 

thraldom of the papal hierarchy were at first called Lutherans 
in derision, as the followers of Wesley were called Methodists 
because of their adoption of the pious methods of the great 
founder of Methodism. Luther deplored the linking of his poor 
name with the Christian church. He would have named the 
congregations following him, not Lutheran, but Evangelical; 
hence the name "Evangelical Lutheran Church." His great 
work was giving the gospel to the people in the language of the 
people and translating the worship. of the church from a dead to 
the living languages of earth. The Lutheran Church is to-day 
preaching the gospel in the languages of the peoples wherever 
the church and the gospel are known. The Lutheran Church, 
true to her history, must be the church of eternal protest against 
everything that is in conflict with the Word of God as interpreted 
by sound reason, and the heart renewed and guided by the Holy 
Spirit. I know no reason why I should sell my Lutheran birth- 
right. If a long history of protest against error, and for the 
Word of God, and the Christ of the Word, with a rich fruitage 
of faith in Christian education and works of charity and lives 
of self-sacrifice, gives foundation to our claim of right to live and 
perpetuate Evangelical Lutherans in the onward march of the 
coming kingdom of Christ, I think the followers of Luther are 
entitled to a first place among the churches of our Lord. The 
focal doctrine of redemption in Christ,— justification by faith 
alone,— now the common inheritance of evangelical Christendom, 
was wrought out in the deep heart- experiences of the forgotten 
monk in his struggle for freedom and in his search for peace, 
the peace which he found, and which every believer finds, only 
at the foot of the cross, trusting in Jesus. 

"My faith looks up to Thee, 
Thou Lamb of Calvary." 

All saving truths center in this gospel of the living Christ. 

A second reason for being a Lutheran is found in the field white 
to the harvest in the Lutheran Church, and needing nothing so much 



216 CORNEE-STONES OF FAITH 

as men and women self-forgetful and consecrated to the work of sav- 
ing the people— the work for which our Lord gave Himself unto death. 
The field is the world, and, in common with all believers, we have 
our responsibility in preaching the gospel to every creature. Our 
American Lutheran Church, in common with the church of 
Lutheran Europe, has missions throughout the dark places of 
the earth. We recognize our responsibility in preaching Christ 
to the unevangelized in our own land, and in no pulpit is the gos- 
pel more purely or simply preached than in ours. The world 
will never be saved by a pulpit given to speculative theology nor 
to human philosophies, much less by the jargon voices of man's 
wisdom among the people who turn away from the old paths. 
There is an enrolled membership in the Lutheran Church in the 
United States of 1,428,693. How many not enrolled have been 
confirmed in the state churches of Europe, we have no means of 
knowing accurately. A conservative estimate would put the 
Lutheran population of our own country at from seven to eight 
millions. The outcry against immigration is not against that 
from the north, but against that from the south of Europe. 
The only hope of the millions among us from papal lands is the 
gospel. But our Scandinavian and German people are among 
our best citizens. The least percentage of illiteracy in the world 
is found in Norway and Sweden and Denmark, made what they 
are under the teaching and spirit of the Lutheran Church. Ger- 
many, with her great universities, is the pride of Christendom. 
At the feet of her teachers many of our own students sit as 
learners, after graduation from our own American colleges and 
universities. 

The people to whom the Lutheran Church in the United States 
has a special mission, and who came not to impoverish but to en- 
rich America, are among the most industrious, frugal, thrifty, 
honest, temperate, and God-fearing of all our people. They are 
planting churches and schools and universities and asylums, 
bringing with them the best fruitage of the Lutheran Reforma- 
tion of the sixteenth century. Many of them, as well as multi' 



WHY A LUTHERAN? 217 

tudes of our own native people, are worldly and indifferent to 
the gospel, and the church, and the things of G-od's kingdom. 
None of the denominations has greater responsibility or richer 
opportunity than the Evangelical Lutheran Church. The prob- 
lems of transition in language, of the voluntary support of the 
gospel, of lay work, for which their life and training in the state 
establishments of Europe have not fitted them, render very per- 
plexing the work of the American Lutheran Church. But while 
perplexing, among a people thoughtful, intelligent, apt to learn, 
loyal to the church and to Christ, as well as loyal to the flag of 
their adoption, the outlook is most hopeful to an earnest faith 
and to self-denying and persistent labor. 

Does one need any other reason for' living, working, giving, 
praying, and for going to heaven from the communion of the 
Evangelical Lutheran Church? In the New Jerusalem we will 
drop our party names, while some of us may blush at the remem- 
brance of the fences we tried to build and keep in repair in this 
world, that the sheep of the one flock and the one Shepherd, 
though of many folds, might not mingle and feed and drink in 
the living pastures and beside the still waters. 





NATHAN ftANSS 



prONE'ETKS' w FOUNDERS, 

METHODIST 



VII 
METHODISM 

METHODISM had its origin in the eighteenth century, when 
religious life was at a low ebb in England. Beginning as 
a reaction against the deistic and materialistic influences that had 
deadened the life and paralyzed the activity of the established 
church, it soon made its influence felt far and wide. The new 
movement was a revival movement; its leaders were revival 
preachers. When a few students at Oxford University met to- 
gether for the study of the Bible and for religious conversation, 
they did not realize to what size the little plant would grow. 
They were called in ridicule by various names,— the " Holy Club/' 
" Bible Bigots," " Sacramentarians,"— and their regular habits of 
study and mode of life gave them the name of "Methodists"— a 
name that has clung to the movement that they inaugurated. 
John Wesley * became the leader of the band. He and his com- 
panions saw the need of deeper spirituality, a higher tone of 
morality, and more work among the poor and neglected, and 
they set themselves to meet the need. There was no intention 
of starting a new organization ; that came as circumstances de- 
manded it. John Wesley was a strict churchman. 

* John Wesley was born in Epworth, England, June 17 (O. S.), 1703. His 
father was a rector of the Church of England. The son owed much to the 
influence of his mother, Susannah Wesley. John Wesley died in London, 
March 2, 1791. 

221 



222 



CORNEE-STONES OF FAITH 



In 1735 he and his brother Charles embarked on a mission to 
the colony of Georgia, newly established by Oglethorpe. This was 
not, however, a very fruitful mission. Charles soon returned, 
and John returned in 1738. He then began preaching in chapels 
and in the open air, as opportunity offered. Associated with him 
was George Whitefield. They drew large crowds and made a deep 



3i * 




John Wesley rescued from the burning rectory (1709). 
*' A brand plucked from the burning." 



impression. The year 1739 is given as the date of the origin of 
Methodism ; for in that year Wesley began meeting regularly a 
congregation for instruction, beginning with a few, but rapidly 
increasing. It was the same year, also, that the first Methodist 
chapel was erected, and the old cannon " Foundry " was rented in 
London, where, in 1744, the first Methodist conference was held. 
Eager crowds listened to the evangelistic preaching, and the work 



METHODISM 



223 



spread rapidly. Says Lecky : " The evangelical movement not 
only spread over the surface of the empire; it also permeated 
more or less every section of society." 

Wesley was greatly influenced by the Moravians, with whom 
he had much intercourse during his trip to America and subse- 
quently in London, 
especially with one of 
their preachers, Peter 
Bohler. While at first 
closely affiliated in 
their work, changing 
views on the part of 
Wesley made neces- 
sary the formation 
of separate societies. 
Later occurred a sep- 
aration from White- 
field, who was a *Cal- 
vinist, while Wesley 
was an Arminian * 

The growing needs 
led Wesley to origi- 
nate the class-meeting 
and also to make use 
of lay preachers. In 

1743 he prepared his General Rules for binding together the vari- 
ous societies. No church had been organized, only religious so- 
cieties. It was the independence of America and the need of 
appointing superintendents to carry on the work in this country 
that led to the formation of a distinct church organization ; and 
it is with American Methodism that we are more especially con- 
cerned in this article. 

The Methodists, like the Presbyterians, are divided into several 
separate organizations, with a number of ecclesiastical bodies 

* See pp. 42, 43. 




Barbara Heck (born 1734, died 1804). 



224 CORNEB-STONES OF FAITH 

closely affiliated to them. To these separate and affiliated de- 
nominations we will give onr attention as f nlly as space permits. 
We first turn naturally to the parent and the largest body of 
Methodists in this country. 

THE METHODIST EPISCOPAL CHURCH 

1. History.— The year 1766 is the date of the first Methodist 
gathering in America. In that year Philip Embury, a local 
preacher, formed a class in New York among the emigrants, of 




Old "Wesley Chapel," John Street, New York. 

whom he was one, who several years before had come from Ire- 
land. They originally were from the German Palatinate. Em- 
bury's house soon became too small for the meetings, and they 
were transferred to a sail-loft on William Street. But in 1768, 



METHODISM 225 

largely through the influence of Barbara Heck, the first Metho- 
dist church was erected on John Street, New York. In the mean- 
time classes had been formed in Maryland by Robert Strawbridge, 
a lay preacher. Embury was joined in his work in New York by 
Captain Thomas Webb, of the British army, and a local preacher. 
By his labors there and in Philadelphia Methodism began to 
spread. Wesley sent over a number of laborers. Among them 
was Francis Asbury, in 1771, who was the only one of those sent 
over that remained at the close of the Revolution. During that 
period the church suffered much. The first conference was held 
in Philadelphia in 1773, at which time there were reported 10 
preachers and 1160 members. The full organization of the 
church did not take place until the General Conference in Balti- 
more in 1784, which is known as the Christmas Conference. At 
that time Dr. Thomas Coke and Francis Asbury were elected 
as superintendents, or bishops. Dr. Coke had previously been 
ordained and sent over by Wesley, and he, in turn, ordained 
Asbury successively as deacon, elder, and bishop. The confer- 
ence also adopted the Articles of Religion and the general 
system of discipline by which the church is governed. Dr. Coke 
returned to England in a few years, so that to Bishop Asbury is 
largely due the planting and nurturing of the new church, which 
had a very rapid growth ; and when the first delegated General 
Conference was held in the John Street Church, New York, in 
1812, there were reported 688 preachers and 195,357 members. 
New bishops and presiding elders were appointed as the work 
progressed. Several dissensions and splits occurred that will be 
referred to hereafter. 

2. Organization.— In general the organization of the Metho- 
dist Church is representative. The officers of the church are 
bishops, presiding elders, preachers in charge, deacons, local 
preachers, exbortprs, stewards, and class-leaders. The bishops 
of the Methodist Episcopal Church are only presbyters appointed 
to a joint snperintendency over the whole church. They are not 
diocesan or prelatical, as are the Episcopal bishops. They preside 




Wesley Memorial Tablet, "Westminster Abbey, London. 



METHODISM 



227 



at the general and annual conferences, appoint the presiding 
elders and arrange their districts, ordain preachers and station 
them annually, and have a general oversight of the affairs of the 
church. They are elected by the General Conference, over which 
they preside in turn. They arrange among themselves their dis- 
tricts. In England they are sim- 
ply called superintendents. The 
presiding elders are superinten- 
dents of local districts, and pre- 
side over the district and quar- 
terly conferences. Their term of 
office is limited to four years. 
The ministers are itinerant, no 
minister being allowed to remain 
over a charge longer than five 
years. There is some agitation 
of the question of abolishing the 
time limit.* 

Deacons are licentiates who 
can baptize and solemnize mar- 
riage, and assist the elder or min- 
ister. Local preachers cannot 
administer the sacraments unless 
they have been ordained. The 
stewards are the receivers and 
disbursers of the funds. Dea- 
conesses are a recent develop- 
ment of the church. Their 

duties, as defined, are "to minister to the poor, visit the sick, 
pray with the dying, care for the orphans, seek the wandering, 
comfort the sorrowing, save the sinning, and, relinquishing 
wholly all other pursuits, devote themselves, in a general way, 




Captain Webb. 

Noted evangelist in the early Method- 
ism of Albany and New York 
(died December 21, 1796). 



* Formerly the limit was three years, but in the General Conference of 
1892 it was extended to five years. 




Metropolitan Methodist Episcopal Church, Washington, D. C. 
A pew is here provided for the President of the United States. 



METHODISM 



229 



to such forms of Christian labor as may be suited to their 
abilities." # Some twelve or more deaconesses' homes have been 
established for training and work. 

The government of the Methodist Church is in the hands of 
conferences and meetings of the officers. The leaders and stew- 
ards' meeting is composed of the pas- 
tor, class-leaders, and stewards of the 
charge. It looks after the spiritual 
affairs of the local church and recom- 
mends probationers for admission. The 
quarterly conference is composed of the 
preachers, exhorters, stewards, class- 
leaders, Sunday-school superinten- 
dents, and trustees. It cares for the 
temporal and spiritual interests of the 
charge. The district conference per- 
forms the same service for the district. 
Presided over by the elder, it is com- 
posed of the preachers, exhorters, and 
one steward and one Sunday-school 
superintendent of each pastoral charge. 
The annual conference is composed 
solely of preachers in a prescribed dis- 
trict, and is presided over by one of the 

bishops. Its functions are administrative. The General Confer- 
ence meets every four years, the bishops presiding in turn. It 
is composed of one minister for every forty-five members of each 
annual conference, and two laymen from each annual conference 
chosen by lay electors from the quarterly conference. If the 
annual conference is entitled to but one ministerial delegate, only 
one lay delegate is chosen. The General Conference elects bishops 
and has entire supervision of all the general interests and work 
of the denomination. It is the only legislative body. There has 
been considerable discussion of the question of admitting women 

* See " Deaconesses," by Lucy Rider Meyer, p. 63. 




Wilbur Fiske, D.D. 
(1792-1839). 

First President of Wesley an 
University, 1831-39. 



METHODISM 



231 



as delegates. The indications are that they will be constitution- 
ally admitted before very long, and there is a considerable desire 
being expressed for more lay representation. 

Members are admitted to the Methodist Episcopal Church only 
after a probation of at least six months, except those by letter or 
certificate from other churches. They are then publicly received. 




Peter Cartwright. 
Western pioneer preacher (1785-1872). 

The Methodist Church is not quite so fully representative in its 
government as the Presbyterian Church, more authority being in 
the hands of the ministry. This is the Episcopal element. 

3. Teaching.— The teaching of the Methodist Church is based 
on Arminianism,* and is opposed to Calvinism in rejecting fore- 

* See pp. 42, 43. 



232 CORNEB-STONES OP FAITH 

ordination and reprobation, and in teaching that " salvation or 
non-salvation of every individual depends on his free action with 
respect to the enlightening, renewing, and sanctifying influence 
of the Holy Spirit,"* While holding that man is in a state of 
depravity, they teach that "there is a measure of free will super- 
naturally restored to every man, together with supernatural 
light." Christ died for all. Those who receive Him will be 
saved ; those who do not will be lost. Methodists reject the doc- 
trine of the perseverance of the. saints, believing that it is possi- 
ble for some to fall away. They teach that all dying in infancy 
are saved, because of the principle of a new life implanted in all 
hearts through the righteousness of Christ, which operates until 
it lias been wilfully sinned away. Man, by the grace of God, 
determines his own destiny. 

4. Worship. — The worship of the Methodist Episcopal Church 
is non-liturgical. A Congregationalist or Presbyterian visiting 
a Methodist service would note little difference, except that the 
preacher kneels in prayer and the congregation makes frequent 
response. In some places and at some times great fervor is 
manifest, Methodists observe the two sacraments of baptism 
and the Lord's Supper. Believers and infants are baptized by 
sprinkling ; other modes are permitted when preferred. Metho- 
dists teach a real, although a spiritual, presence of Christ in the 
communion. Communicants come forward and kneel at the 
altar to receive the elements. The preaching of the Methodists is 
very practical, emphasizing the need of salvation and the impor- 
tance of holiness of life. The members of a church are divided 
into classes, which meet with the leader for fellowship and Chris- 
tian counsel. The class-meeting has been called the "primordial 
cell of organic Methodism." General prayer-meetings for the 
whole church are regularly held. Revival services are of frequent 
occurrence. 

The Methodist Episcopal Church carries on a large and well- 

* Professor Bennett, in "Concise Dictionary of Religious Knowledge," 
article " Methodism " 



METHODISM 



233 



organized mission work. It has missionaries in a number of 
foreign countries, besides meeting the needs presented in this 




"Wesley Oak," Frederica, Ga. 
On the island of St. Simon, near Savannah, Ga., under which Wesley preached during 
his visit to America, 1735-38, when he and George Whitefleld labored together under 
General Oglethorpe in the early settlement of Georgia. 



country. The Methodist Book Concern is one of the largest 
publishing-houses in this country j it has a capital of over three 




PQ 

fcJD 

'o 
Q 



METHODISM 235 

million dollars. One of the most freqnent criticisms of the 
Methodists is the lack of education on the part of many of their 
ministers. Much is being done to meet this criticism, which is 
not without good foundation, though among her clergy are some 
of the best scholars of the country * Plans are well under way 
(a site has been purchased) for the establishment of a Methodist 
university in Washington, D. C, that will take front rank among 
our educational institutions when completed. The prime mover 
in the scheme is Bishop John F. Hurst. 

In 1890 was organized the Epworth League among the young 
people of the denomination, following the lead and plan of the 
Christian Endeavor societies. This is a step backward from 
Christian unity. Some Methodist Endeavor societies have not 
become Epworth Leagues. In Canada they are called Epworth 
Leagues of Christian Endeavor. 

For further study the student is referred to the following : 

" A History of Methodism in the United States/' Rev. J. M. 
Buckley, D.D. (1896). 

"History of the Methodist Episcopal Church," Stevens (new 
edition, 1878). 

"Life of Wesley," Tyerman (New York, 1872, 3 vols.). 

"Compendium of Methodism, 1 ' Porter (Cincinnati, 1876). 

Articles in cyclopedias, especially McClintock & Strong's, and 
Jackson's " Dictionary of Religious Knowledge." 

* See "The World's Parliament of Religious," edited by Dr. Barrows, vol. 
ii. , pp. 1482 et seq. 




Methodist Episcopal Publishing and Mission House, Fifth Avenue, New York. 

Erected 1890. 



WHY WE ARE METHODISTS 

BY THE REV. B. P. RAYMOND, D.D., 
President of Wesleyan University, Micldletown, Conn. 

IF the question, " Why are you a Methodist ? " could be put to 
the members of the Methodist Church, and if each one were 
wise enough to answer the question, it is certain that a very 
large number would say : " Because I was born and reared in 
the Methodist Church." This is even more true of every other 
denomination. It is probable that Methodism, by her revival 
methods, has brought a larger proportion of her members from 
the ecclesiastically unclassified masses than any other church. 
But the question has to do with those who, whether born in the 
church or brought in from without, have reflected upon their 
church relation, and have reasons for the faith that is in them. 
We may well remember that Christian people of the various 
denominations resemble each other much more than they did 
seventy-five years ago. Indeed, in experience, in creed, in aims, 
and in methods the points of likeness are far more numerous and 
important than the points of difference. It is a hopeful sign 
that in these last twenty-five years the disposition to make more 
of those great fundamentals upon which there is practical agree- 
ment, and less of many things upon which we differ, has been 
increasingly apparent. Nevertheless, it is a good thing, both 
for ourselves and for others, that from time to time we give 

237 



238 



CORNER-STONES OF FAITH 



account of ourselves that we may know what reason we have 
for being a church at all. 

The biologist studies the life of the present, not only as it 
presents itself to-day, but also in the light of its historical de- 
velopment, and thus 
makes more intelli- 
gible his present sub- 
ject. We shall make 
the meaning of Meth- 
odism more clear if 
we ask, Whence came 
these Methodists ? 
John Wesley's ac- 
count of his experi- 
ence among the Mo- 
ravians has often been 
told. He had been 
seeking the rest of 
faith for twenty-five 
years, but it was by 
the way of asceticism 
and good works. It 
was not until the 
thirty-fifth year of his 
age that he was led 
by the devout Mora- 
vians to apprehend 
with perfect clearness 
the way of justification by faith, and to claim that blessing con- 
sciously for himself. It was the influence of these devout Mora- 
vians which led him to begin anew the reading of the Greek Testa- 
ment. His intercourse with them, from February 7, 1738, to 
May 24th of the same year, was very intimate. He lost no oppor- 
tunity of conversing with Peter Bohler. He was convinced by 
him of unbelief, and " of the want of that faith whereby alone 




Rev. B. P. Raymond, D.D. 



WHY WE ARE METHODISTS 239 

we are saved." He says that on the 24th of May, while hearing 
a layman read "Luther's preface to the Epistle to the Romans, 
I felt my heart strangely warmed. I felt I did' trust in Christ, 
Christ alone, for salvation, and an assurance was given me that 
He had taken away my sins, even mine, and saved me from the 
law of sin and death." He learned from the Moravians that we 
are saved by faith alone, that it may be exercised at once, that 
an instantaneous change follows, and that an assurance is given 
which is indubitable. At least they set him to a new study of 
the New Testament on these points. This teaching was made 
real, in his own experience, on the 24th of May, 1738, " at about 
a quarter before nine in the evening." This detailed account is 
given by himself. 

Such a historic movement as Methodism has many causes. 
It is too complex to admit of an exhaustive explanation either 
by the experience or the life-work of any one man, except as that 
one man is seen in the light of the age in which he lived. Never- 
theless, he who would know this history will find that he can 
unlock its archives only with the master key furnished by the 
experience which came to John Wesley on the 24th of May, 1738, 
" at about a quarter before nine in the evening." Mr. Wesley 
was often called upon to define as well as defend Methodism; 
and while he did not relish the name, he replied to this challenge 
in a remarkable paper entitled " The Character of a Methodist." 
He says : 

" The distinguishing marks of a Methodist are not his opinions 
of any sort. His assenting to this or that scheme of religion, 
his embracing any particular set of notions, his espousing the 
judgment of one man or of another, are all quite wide of the 
point. Whosoever, therefore, imagines that a Methodist is a 
man of such or such an opinion is grossly ignorant of the whole 
affair; he mistakes the truth totally. We believe, indeed, that 
'all Scripture is given by the inspiration of God'; and herein 
we are distinguished from Jews, Turks, and infidels. We believe 
the written Word of God to be the only and sufficient rule both 



240 CORNER-STONES OF FAITH 

of Christian faith and practice ; and herein we are fundamentally 
distinguished from those of the Roman Church. We believe 
Christ to be the eternal, supreme God; and herein we are dis- 
tinguished from the Socinians and Arians. But as to all opinions 
which do not strike at the root of Christianity, we think and let 
think ; so that, whatsoever they are, whether right or wrong, they 
are no distinguishing marks of a Methodist. . . . 

" A Methodist is one who has ' the love of God shed abroad in 
his heart by the Holy Ghost given unto him ' ; one who * loves 
the Lord his God with all his heart, and with all his soul, and 
with all his mind, and with all his strength.' God is the joy of 
his heart and the desire of his soul, which is constantly crying 
out, 'Whom have I in heaven but Thee? and there is none upon 
earth that I desire besides Thee, my God, and my all ! Thou art 
the strength of my heart, and my portion forever ! ' " 

This is the truth and the life upon which the Methodist puts 
emphasis. 

In his theology the Methodist emphasizes those phases of 
Scripture teaching which are vitally connected with this divine 
life. These doctrines are repentance, faith, conversion, regener- 
ation, and sanctincation. But the heart of this whole system is 
in the belief that a man may repent and believe now, may seek 
and find the hid treasure to-day ; on the other hand, that the 
Holy Spirit works in the soul of the seeker such a certainty of 
his filial relation that the sinner, saved, cries out : 

"My God is reconciled, 

His pardoning voice I hear ; 
He owns me for His child, 
I can no longer fear." 

Our Arminianism is the necessary postulate of these doctrines. 
It affirms a real freedom. It denies that motives work under the 
law of mechanism. In the language of Dr. Kedney, we would 
rather say that motives are " creations of the will's own; that 
motives are only the self -mediation, and not the producing 



WHY WE ARE METHODISTS 241 

cause, of free volition." This real freedom makes it consistent 
to challenge every sinner who has been instructed in the gospel 
to repent and surrender to Christ. Or, if not so instructed, he 
may be morally dealt with in the light of such truth as he has. 
This is the rejection of all theories of predestination that com- 
promise God and make a theodicy impossible. God is not 
responsible for the sin of the sinner; the sinner is responsible 
for the determination of his own moral destiny. Without at- 
tempting to satisfy the questions that arise at this point, the ten 
thousand Methodist preachers and the millions of lay workers 
have assumed that the moral consciousness demands these postu- 
lates ; that the moral consciousness could not be explained with- 
out them ; that the Scriptures lend themselves easily to this inter- 
pretation 5 and they have gone abroad to proclaim the great sal- 
vation, inviting and commanding men everywhere to repent, 
believe, and be saved. The emphasis put upon the divine life, 
and the emphasis put upon those phases of Scripture teaching 
which are essential to the unrestrained proclamation of this life 
as a life for all, are the most distinctive characteristics of Meth- 
odism. All the early literature of Methodism revolves around 
this central truth. Wesley's sermons and correspondence are 
illustrative of this fact. It is easy to see that in all his teaching 
he is endeavoring to cultivate and defend this inner life. In the 
writings of Richard Watson, who gave systematic statement to 
these truths, of Fletcher, their great apologist, and of Charles 
Wesley, whose hymns carried them into the homes and hearts 
of the common people, the same central thought is evident. 

Certain characteristic features of Methodism grew out of its 
early history. John Wesley was of necessity a bishop. His 
episcopal oversight of the societies which he and his evangelistic 
coadjutors established was blessed of God. Its success warranted 
a trial of it in the United States. That it is a perfect system no 
one claims. That it has succeeded no one denies. Methodists 
believe in the polity of Methodism because it has worked well. 
By virtue of it, no preacher is ever without a charge, and no 



242 CORNER-STONES OF FAITH 

church is ever without a preacher. There is probably as little, 
perhaps less, friction in the adjustment of ministerial appoint- 
ments as in the appointment of the same number of preachers 
in any other system. The class-meeting and the revival were 
directly in the line of culture most consistent with this concep- 
tion of the Christian life. The class emphasized the idea of a 
living Christian experience, and the revival kept the idea to the 
front that that experience is possible now and possible to all. 

The doctrine of the responsibility of every individual, without 
regard to rank, race, or sex, for a Christian life, and of grace for 
every one, had a direct bearing upon the question of woman's 
place in the church. Moral responsibility and opportunity cannot 
be logically divorced. If God has put responsibility upon any 
human being, no man may put obstacles in the way of him or 
her who must meet that responsibility. In any case, Methodism 
has made a very large place for woman in its work, and, as a 
preparation for that work, has consistently sought to give her 
the best opportunity for the higher education. Had the enlarged 
freedom granted to woman as a class-leader, as a superintendent 
of Sunday-schools, as a participant in public prayer and in the 
social meetings of the church, and as an evangelist, and as a 
worker in the various reforms been denied her, who can estimate 
the loss Methodism would have suffered ? 

It may be asked, " Do we differ as much as the papers written 
by the several representatives of the denominations would seem 
to indicate ? " It is to be hoped that the lines which separate us 
are not so easily traceable as they were fifty years ago. The walls 
of separation are being thrown down. A preacher goes very 
easily, without change of doctrine, from the Methodist pulpit into 
the pulpits of either of several of the other denominations. And 
so far as methods are concerned, many a Methodist could work 
with and enjoy fellowship with either of these denominations. 
We differ not so much in that we hold as true what other evan- 
gelical denominations hold as false, but we differ in what we 
emphasize. The stress is differently placed- the balance is 



WHY WE AEE METHODISTS 243 

differently made up. Methodists are Methodist because they 
find themselves in sympathy with the emphasis put upon Chris- 
tian experience, moral responsibility, and the theological postu- 
lates which this emphasis implies ; in sympathy with the larger 
opportunity for women ; in sympathy with the means made use 
of for the cultivation of Christian life, with the evangelical 
earnestness of the pulpit, and with the polity in general under 
which the church is organized and thrives. 



d/P 




£/U 



d 




Wesley Memorial Church, Savannah, Ga. 
(M. E. Church South.) Erected 1881. 



THE METHODIST EPISCOPAL CHURCH SOUTH 

THIS church effected separate organization in 1845. The sepa- 
ration grew out of the pronounced opposition of the Metho- 
dist Episcopal Church to negro slavery, a stand which they took 
almost at the beginning. It was only after a protracted agitation 
that the conferences in the slaveholding States withdrew and or- 
ganized their own General Conference, meeting for the first time 
at Petersburg, Va., in May, 1846. Many attempts had been made 
to pacify the opposing factions ; but when the General Confer- 
ence of 1844 voted that Bishop Andrews, who had become pos- 
sessed of slaves by marriage, should " desist from the exercise of 
his office so long as this impediment remained," bitter feelings 
were engendered and the disruption came. A large number of 
members and churches adhered to their original connection, 
however, and Northern and Southern Methodist churches lived 
and worked side by side in many cities and towns of Virginia 
and other Southern States. The Southern churches included a 
larger part of the wealthier members, especially those who held 
slaves, while the Northern churches were made up more of 
plainer people, but had the advantage of organized connection 
with the original body, sometimes carrying with it the ownership 
of churches and parsonages. The difference between the two 
branches was more social than religious. 

In government there are but slight variations between the two 
bodies. To each annual conference the Methodist Church South 
admits four lay members from each district, and the General 

245 




4f*t- m^m 










THE METHODIST EPISCOPAL CHURCH SOUTH 247 

Conference has an equal number of ministerial and lay delegates. 
Those who join the church are not required to pass a six months' 
probation. The limit of the pastorate is four years instead 
of five. 

In teaching and worship the Methodist Church South is identi- 
cal with the Methodist Episcopal Church. Now that the cause of 
separation is removed, outwardly at least, it would seem as 
though a reunion might be effected, but the several overtures to 
that end have as yet been unsuccessful. 

See, further, "History of the Organization of the Methodist 
Episcopal Church South," A. H. Bedford (Nashville, 1871); 
"History of the Methodist Episcopal Church South," Professor 
Gross Alexander, D.D. (1896). 




Methodist Protestant Church, Adrian, Mich. 



THE METHODIST PROTESTANT CHURCH 

THE cause of the expulsion of some from the Methodist Epis- 
copal Church, which led to the formation of this body, was the 
opposition of many to the office of bishop, and the desire for lay 
representation in the conferences of the church, which did not 
obtain in the parent body until 1872. The first steps toward the 
organization of the Methodist Protestant Church were taken in 
1828. Two years later, in convention at Baltimore, a constitution 
and Book of Discipline were adopted, also the name. A secession 
occurred among them in 1858 on account of slavery, but a re- 
union was effected in 1877. 

The differences between the Methodist Protestant Church and 
the parent body are in the government for the most part, there 
being no appreciable difference in teaching, worship, and dis- 
cipline. The differences are chiefly these : 1. Thejr have no 
bishops chosen for life, but each annual conference elects its own 
president. 2. Ministers are appointed by the annual conferences, 
usually through some smaller delegated agency, and not by a 
bishop. The limit of the itinerancy is fixed by the conference. 
If appointments are not satisfactory, churches and ministers have 
the right of appeal to a board selected for that purpose. Class- 
leaders are chosen by the classes, and not appointed by the min- 
ister. 3. Lay representation in the conferences is an important 
feature. The General Conference is composed of equal numbers 
of ministers and laymen. The annual conference is composed of 

249 



250 CORNER-STONES OF FAITH 

ministers and one lay delegate from each station, circuit, and 
mission. 

For further study see " Constitution and Discipline of the 
Methodist Protestant Church " (Baltimore, Methodist Protestant 
Book Concern), and, by the same publisher, a pamphlet entitled 
" The Contrast " ; also " A Concise History of the Methodist Prot- 
estant Church," Rev. A. H. Bassett, D.D. (Pittsburg, 1882). 



THE AMERICAN WESLEYAN CHURCH 

THIS body of the Methodist Church, known as the Wesleyan 
Methodist Connection of America, was organized in 1843. 
They withdrew from the parent body because of their strict views 
upon slavery. They would exclude from the church not only 
those who held slaves, but those who claimed that slavery was 
right. In teaching, worship, and antecedents they are Methodists. 
In government there is a combination of connectional and Con- 
gregational principles. " Respecting local interests the churches 
are independent, but connectional interests are supervised by 
annual and general conferences, in which ministers and laymen 
have equal representation."* The General Conference meets 
every four years. Like the Methodist Protestants, they have no 
bishops, and they have no itinerancy ; the pastoral relation is ar- 
ranged by mutual agreement of minister and congregation. The 
Wesleyan Methodists take a pronounced stand against intemper- 
ance, the use of tobacco, and against fellowshipping with members 
of secret societies. The publishing and missionary interests of 
the church are managed by a committee composed of the agent, 
editor, general missionary superintendent, six elders, and six lay- 
men, who shall be elected by the General Conference. Their 
publishing-house is at Syracuse, N. Y., where is published the 
"Wesleyan Methodist" and the "Gospel Record." 

The student is referred to " The Wesleyan Manual ; or, History of 
Wesleyan Methodism," Joel Martin (Syracuse, Wesleyan Methodist 
Publishing-house, 1889) ; also Buckley's "Methodists," pp. 609-613. 

* Professor Bennett, in "Concise Dictionary of Religious Knowledge." 

251 



THE FREE METHODIST CHURCH 

THIS body, which was organized in 1860, " grew out of the 
expulsion of ministers and members because of the manner of 
their opposition to what they considered innovations or depar- 
tures from the rules of the Discipline. Their avowed purpose is 
to restore the simplicity of Wesleyan Methodism in doctrine and 
practice."* They are opposed to secret societies, rented pews, 
expensive church buildings, choir-singing, extravagant dress, 
and the use of tobacco, and yet are called the "Free" Methodist 
Church! They are Methodistic in teaching, emphasizing the 
doctrine of entire sanctification and that of endless future re- 
wards and punishments. In government they differ from the 
parent body in having general superintendents elected for four 
years instead of bishops ; the presiding elder is called district 
chairman. Laymen have equal voice with ministers in all con- 
ferences. They do a little foreign missionary work, and have 
several educational institutions. 

* McGee's "Outlines of Methodism" (New York, Phillips and Hunt, 1883). 



253 



SMALLER METHODIST BODIES 

THE following smaller Methodist bodies can only be men- 
tioned briefly : 

The Congregational Methodist Church was organized by 
disaffected members of the Methodist Church South who desired 
greater liberty and more voice in the government of the church. 
They have district conferences meeting semiannually, State con- 
ferences meeting annually, and a General Conference meeting 
once in four years. 

In 1881 was formed, by secession from the Methodist Episco- 
pal Church South, the New Congregational Methodists. Many 
of their churches in Georgia have become affiliated with the Con- 
gregationalists. 

There are a few Independent Methodists, which, like the 
foregoing, are Congregational in government and Methodists in 
teaching and antecedents. 

The Primitive Methodists are substantially Presbyterians in 
government, but Methodists in teaching. They arose in Eng- 
land, about 1810, because of the opposition of the English Metho- 
dists to camp-meetings, introduced there by Lorenzo Dow. They 
have three annual conferences in this country, independent of 
one another. They are an earnest, zealous body, giving great at- 
tention to the poorer classes. 

The Welsh Calvinistic Methodist Church is not a seces- 
sion, but had its origin in Wales through the preaching of some 

255 



256 CORNER-STONES OF FAITH 

of Wesley's fellow-laborers. The earliest congregation in the 
United States was in 1826. It is Presbyterian in teaching and 
polity, and is represented in the Presbyterian Alliance. Histori- 
cally it belongs to the Methodist movement ; doctrinally it is 
Presbyterian. 



COLORED METHODIST BODIES 

THE following colored Methodist bodies occupy an important 
place and deserve a more extended mention': 
The African Methodist Episcopal Church had its origin 
in Philadelphia in 1787. The colored people, for whom the 
Methodists had labored zeal- 
ously, believing that they 
were not given proper con- 
sideration, deemed that they 
could be more useful as a 
separate organization. Under 
the leadership of Rev. Richard 
Allen a class of forty-two per- 
sons left the St. George Meth- 
odist Episcopal Church in 
Philadelphia and started an 
independent church. This be- 
ginning led to the successful 
organization of the denomi- 
nation in 1816. The church 
has continued to grow and 
has had many able preachers. 

After the war of 1861-65 its Rev. Richard Allen. 

fiplrl ATiWo-Prl pti^I if a -nv.™ Born 1760, died 1831. Ordained by Bishop As- 

neia enlarged, ana its num- bury 1799, consecrated bishop isi6. 
bers increased quite rapidly. 

It is a large and vigorous body ; has 56 annual conferences, 4500 
traveling preachers, and 630,000 communicants 5 has 42 schools 

257 




258 



COENEE-STONES OF FAITH 



collegiate, theological, normal, and industrial. The teaching and 
government of the church are essentially those of the Methodist 

Episcopal Church. 

See " History of 
the African Meth- 
odist Episcopal 
Church/' Daniel A. 
Payne, D.D. (Nash- 
ville, African Meth- 
odist Episcopal Pub- 
lishing-house, 1891). 
The African 
Methodist Episco- 




Shorter Hall, Wilberfqrce University, Ohio. 



pal Zion Church had its origin in the withdrawal of the colored 
members from the John Street Methodist Episcopal Church in 
New York in 179G. They 
were soon joined by others, 
and a conference was called 
the next year, which prepared 
the way for the permanent 
organization of the denomi- 
nation in 1820. They have 
made rapid progress, and are 
a strong and useful church. 
In teaching and government 
they substantially agree with 
the parent body, except that 
their general superintendents 
are elected every four years. 
Their official organ is the 
"Star of Zion." In 1866 a 
few ministers and members 
in Ohio withdrew and formed 

the Evangelist Missionary Church, which recognizes no creed 
or standard of doctrine but the Bible. 




Rev. James Barriek. 
First bishop of the African M. E. Zion Church. 



COLORED METHODIST BODIES 259 

See " One Hundred Years of the African Methodist Episcopal 
Zion Church," Bishop J. W. Hood (New York, 1895). 

The Colored Methodist Episcopal Church was organized 
by the authority of the Methodist Episcopal Church South in 
1870, and it agrees with that body in teaching and polity. They 
have developed a strong and healthful church. Their organ is 
the " Christian Index." They have no foreign mission work. 

The Union American Methodist Episcopal Church was 
organized in 1813 by colored members of the Methodist Episco- 
pal Church, under the title of the African Union Church. The 
present name was adopted after the war. The doctrines and 
government of this body are similar to those of the parent church ; 
bishops, however, are elected every four years. 

The African Union Methodist Protestant Church " came 
into existence about the same time the African Methodist Epis- 
copal Church was organized (1816), differing from the latter 
chiefly in objection to the itinerancy, to a paid ministry, and to 
the episcopacy." 

The bishops of the African Methodist Episcopal Church and of 
the African Methodist Episcopal Zion Church held a conference 
some time ago, and adopted a basis of union for the two organi- 
zations, as desired by the general conferences; but at present 
there is little prospect of the matter going further. 

There are in all, throughout the world, some thirty separate 
Methodist bodies. Two conferences of these have been held, 
known as the Ecumenical Methodist Conference. At the last 
one, held in Washington, D. C, in October, 1891, there was quite 
a manifest sentiment toward closer union. The Methodists of 
Canada effected a union in 1882, holding a General Conference 
the next year. 



VIII 
THE UNITED BRETHREN AND EVANGELICALS 

THE denominations referred to in this chapter are essentially 
Methodistic in their teaching, government, and methods, 
though independent in their origin. 

THE UNITED BRETHREN IN CHRIST 

This church was originated with the revival preaching of Philip 
William Otterbein, of the German Reformed Church, who was 
born in Germany, June 3, 1726, and Martin Boehm, a Mennonite 
preacher, who was born in 1725. It was at the close of a sermon 
that the latter had preached in a barn near Lancaster, Pa., that 
Mr. Otterbein embraced him, exclaiming, " Wir sind Briider ! " 
("We are brethren!") This, doubtless, had its influence in de- 
termining the name. There was no intention at first of organiz- 
ing a church, but simply to preach the gospel among the Germans 
of this country. Organization, however, became desirable and nec- 
essary, and the church was formed in 1800. The growth was at 
first slow, but later they spread quite rapidly. The slow growth 
may be accounted for in part by the exclusive use of German. The 
United Brethren present no radically new doctrines of any kind. 
Their beliefs are those of other evangelical churches, and the 
theology is Arminian. In 1889 was finally adopted a brief, clear, 
and compact statement of belief.* The founders united to em- 
phasize the need of consecration of soul to God and " personal 

* See American Church History Series vol. xii., p. 357. 
261 







United Brethren Church, Arcanum, O. 
Erected 1896. 



THE UNITED BRETHREN AND EVANGELICALS 



263 



„**«$& 




religious certainty." In its administration it is distinguished as 
a body in which the power is almost equally divided between the 
ministry and the people. The 
people choose the local church 
officers, who form the major- /" . 

ity of each official board. But 
one order of ministers is 
recognized— that of elders. 
Bishops and presiding elders 
are chosen from among the 
elders simply as superinten- 
dents. The ministry is itiner- 
ant, arranged by the bishop 
and presiding elders at each 
annual conference. No limit 
is placed upon the length of 
the pastorate, though annual 
reappointment is necessary. 
Like the Methodists, they 
have quarterly, annual, and 
general conferences, the lat- 
ter meeting quadrennially. 
There is a representation of 
laymen in these conferences. 
The worship is non-liturgical. 




^%^^ &s' 

Philip William Otterbein. 

Founder of the United Brethren Church 
(born 1726, died 1813). 



In baptism there is liberty as to 



the mode, as also in regard to infant baptism. They thus agree 
substantially with the Methodists, having their revival methods, 
class-meetings, and other features, although not receiving their 
impulse directly from them. 

In 1889 occurred a secession. Fourteen delegates and one 
bishop withdrew from the General Conference, taking with them 
about sixteen thousand members out of a total at that time 
of over two hundred thousand. The division grew out of a dif- 
ference of opinion regarding the interpretation of the constitu- 
tional provision for amendment, and incidentally out of a dis- 
cussion that had gone on in the church for many years over 



264 



CORNER-STONES OF FAITH 



the relation of church-members to secret societies, and cul- 
minated when the confer- 
ence amended the consti- 
tution. Many lawsuits for 
the possession of property 
have resulted, which have 
been decided against the se- 
ceders, for the most part, 
and the whole subject is 
practically settled in favor 
of the majority. 

A considerable mission- 
ary work is carried on by the 
United Brethren in Africa, 
China, and Japan. Some 
eighteen educational insti- 
tutions are under the care 
of the church. Their pub- 
lishing-house, which is a 
large one, is at Dayton, 
Ohio, 
is referred to the follow- 




Martin Boehm. 
Bishop and co-laborer with Otterbein. 



For further study the student 
ing: 

" Handbook of the United Brethren 
in Christ," E. L. Shuey (Dayton, 0., 
1893). 

"History of the United Brethren 
Church," John Lawrence (Dayton, 0., 
1888). 

"Life of Philip William Otter- 
bein," A. W. Drury (1884). 

"United Brethren," Eev. D. Ber- 
ger, D.D. (New York, Christian Liter- 
ature Company, 1894). (This is in 
vol. xii. of the American Church His- 
tory Series.) 




Oak Street Church. 



THE EVANGELICAL ASSOCIATION 

THIS denomination was at first known as the "Albrights," 
from the Rev. Jacob Albright, the founder, who was born near 
Pottstown, Pa.,. May 1, 1759. He was a member of the Methodist 
Episcopal Church, and began preaching in the latter part of the 
last century among the G-ermans of eastern Pennsylvania, urging 
them to seek a higher spiritual life. " God called Jacob Albright 
to be the apostle to the Germans in America at the very thresh- 
old of the nineteenth century." In 1800 he was chosen by his 
converts as their pastor or bishop. The Evangelical Association 
repudiates apostolic succession and bases her claim to separate 
existence upon the call of Albright and the seal of God's approval 
to their work. After a time a full organization was effected, simi- 
lar to that of the Methodist Episcopal Church, except that, like 
the United Brethren and some others, the bishops are elected by 
the General Conference for four years and are not consecrated as 
bishops. The presiding elders are elected by the annual confer- 
ences. Besides the quarterly and annual conferences, they have 
a General Conference, meeting every four years. The quarterly 
conference is composed largely of laymen, but there is no lay 
representation in the annual and general conferences. At the 
General Conference, October, 1895, the limit of pastoral charge 
was changed to four years instead of three as formerly. At the 
same time it was proposed to admit lay delegates to the annual 
and general conferences ; this has not yet been adopted. Preach- 
ers are stationed by the bishop, with the assistance of the pre- 

265 




First Church Evangelical Association, Elgin, 111. 



THE EVANGELICAL ASSOCIATION 



267 



siding elders. In teaching and worship the association is in 
substantial agreement with the Methodist Church. Their Articles 
of Faith are twenty- 
one in number and 
are strictly Armin- 
ian. 

The missionary 
work of the church, 
with missions in 
Germany and Ja- 
pan, is carried on 
under the direction 
of a General Board 
of Missions. The 
publishing-house of 
the denomination 
is in Cleveland, O. 
The official organs 
are " Der Christ- 
liche Botschafter," 
in the German lan- 
guage, and the 
" Evangelical Mes- 
senger." Three 
things for which 
the church contends are sound conversion, spiritual worship, and 
holy living. 

In 1891 occurred a split in the church, at which time two con- 
ferences were held, one in Indianapolis and one in Philadelphia, 
each claiming to be the rightful General Conference. The 
seceders, called the Minority, and variously estimated at from 
twenty to twenty-five thousand, organized under the name of 

THE UNITED EVANGELICAL CHURCH 

The division was the result of long-standing differences. The 
trouble, as charged by the Majority, was due to unwarranted op- 




Rev. Jacob Albright. 



268 COBNER-STONES OF FAITH 

position to the rightful authority of the church on the part of 
the Minority. On the other hand, it is contended that the Ma- 
jority were, transforming the governing body into an ecclesiasti- 
cal hierarchy. In 1894 the Minority adopted Articles of Faith 
and a Discipline which carefully preserve the doctrines, spirit, 
and purpose of the original church ; but the powers of the bish- 
ops are carefully defined, the authority of the General Confer- 
ence is limited, lay representatives are admitted to annual and 
general conferences, and the control of local property is vested 
in the body creating it. Their publishing-house is at Harrisburg, 
Pa. The official organ is the " Evangelical." ■ 

Serious legal complications as to the possession of property 
have arisen. The civil courts have decided uniformly in favor of 
the original body on disciplinary grounds, without entering into 
the merits of the controversy. The United Evangelical Church 
has grown despite great difficulties, now numbering about 60,000 
members. 

For further study the reader is referred to the following : 

The Book of Discipline of each body. 

"The History of the Evangelical Association," Rev. S. P. 
Spreng (New York, Christian Literature Company, 1894). (This 
is in vol. xii. of the American Church History Series.) 

"History of the Evangelical Association," R. Yeakel (Cleve- 
land, 1892). 




^V \ JOHN COTIOn" 



'NATHANIEL LMMON^ 

CONGREGATIONAL 



IX 
THE CONGREGATIONALISTS 

IN our study of the denominations, we pass from those in 
which more or less ecclesiastical authority is vested in repre- 
sentative bodies to those in which each local church is indepen- 
dent. We have spoken heretofore of a denomination as a church, 
as, e.g., " the Presbyterian Church," " the Lutheran Church." Now 
we are not treating of an organic system, but of a fellowship of 
churches, so we say "the Congregational churches," "the Bap- 
tist churches." 

The distinguishing feature of Congregationalism is the form 
of polity to which it has given the name " Congregational," the two 
distinctive principles of which are independency and fellowship. 
But, like other denominations, Congregational churches have 
something else to live for than simply their distinctive character- 
istic. 

1. History.— The first Congregational church in this country 
came in the cabin of the " Mayflower," landing at Plymouth, De- 
cember 21, 1620— a familiar story. But who were these Pil- 
grims f They were a company of people from Leyden, Holland, 
setting sail from Delfthaven. In Leyden there had been for 
eleven years a flourishing church under the pastoral care of John 
Robinson. The members were from England, some, with their 
pastor, having come from the town of Scrooby. In 1602 there 

273 



274 



CORNER-STONES OF FAITH 



had been organized in Gainsborough, England, a Separatist 
church ; four years after it was divided into two congregations 
—one meeting in Gainsborough as before, and the other going 
to Scrooby, twelve miles away, the meeting-place of the latter 
being in the manor-house of William Brewster. The Separatists 
were those who renounced the established church and claimed 
the right of separate, independent churches. These Separatist 
principles had been sown in England in the previous century, 
and had grown amid opposition and persecution, watered by 




The "Mayflower" in Plymouth Harbor, landing the Pilgrims (1620). 



martyr blood. Among those who laid down their lives for 
the sake of Separatist principles were John Greenwood, Henry 
Barrowe, and John Penry. Mention should be made of Robert 
Browne, one of the leaders of the Separatist movement in Eng- 
land. He gathered a considerable following, suffered much per- 
secution, and finally returned to the establishment. Persecution 
drove many to Holland, where they found religious toleration * 
But further liberty was sought in America, whither Pastor Rob- 

* Douglas Campbell's "Puritan in Holland, England, and America" will 
be found interesting and suggestive to the student. 



THE CONGREGATIONALISTS 



275 



inson sent a part of his flock. These were the " Mayflower " Pil- 
grims, who were followed by others at different times. Promi- 
nent among the Pilgrim leaders were William Brewster, William 
Bradford, John Carver, Edward Winslow, and Miles Standish. 
But the Pilgrims were 
followed by larger 
numbers, who came 
directly from England 
—the Puritans, who 
settled the Massachu- 
setts Bay Colony. The 
distinction between 
Puritan and Pilgrim 
should be kept clearly 
in mind. The Puritan 
was not a Separatist; 
his purpose was to re- 
main in the established 
church and purify it. 
The Pilgrim was a 
Separatist, renouncing 
the theory of the na- 
tional church. The 
Separatists were also 
called "Independents," 
a name that they still 

hold in England, while in this country they have only the name 
" Congregationalists." Transplanted to the New World, the Puri- 
tans found it expedient to separate from the church of the mother 
country and to assimilate themselves with the older Pilgrim colony 
at Plymouth. " The smaller body gave strength to the larger. 
In due time the two bodies were marvelously alike : all were 

* Called the "Apostle to the Indians." He acquired the language of the 
Indians, was missionary among them, and translated the Bible into the In- 
dian tongue (1661-63). 




John Eliot preaching to the Indians. 
Born in England in 1604, died 1690.* 



276 



CORNER-STONES OF FAITH 



Separatists from the establishment ; all met together in ecclesi- 
astical synods ; the civil and religions life became a nnit. Little 
Plymouth had proved stronger than larger Massachusetts Bay." # 
In Salem, Mass., the Puritans formed a church in 1629 on the 
Congregational basis, the people choosing their own pastor and 




Meeting-house, Hingham, Mass. 
Built in 1681. t 



teacher by ballot,— the first recorded instance of the printed bal- 
lot in America,— and adopting their own covenant. It was a 
great step for them to take— to set aside bishops and priests and 
set apart their own ministers, and instead of rites and ceremo- 

* Bishop Hurst, "Short History of the Christian Church," p. 446. 

t The oldest place of worship in the United States which has been con- 
tinuously used for that purpose. In use 141 years before stoves were intro- 
duced for heating purposes in 1822. 



THE CONGBEGATIONALISTS 277 

nies have simple forms of worship. Of course progress was made 
slowly and against opposition ; but Congregationalism had come, 
and come to stay. Among the Puritan leaders were John Win- 
throp, John Endicott, Thomas Hooker, John Cotton, and Richard 
Mather. 

The peace of the Puritan churches was early disturbed: at 
first by Roger Williams, who, mainly for civil reasons, was ban- 
ished in 1635 ; and then by Mrs. Anne Hutchinson, whose anti- 
nomian teachings gained considerable following. She was finally 
excommunicated. Later, Quakers were imprisoned, whipped, 
and even put to death. Baptists also suffered at the hands of 
the Puritans. The Plymouth colonists, be it said, were not con- 
cerned to any great extent in these intolerances. The severity 
of the Puritans is only partly excused by the exigencies of the 
times, but they do not deserve the harsh invective to which they 
are often subjected. In 1650 there were fifty-one Congregational 
churches, almost all in New England. 

After a prolonged discussion as to the relation of baptized 
but unregenerate persons to the church, and the right of their 
children to be baptized, the " Half-way Covenant " was adopted 
in 1662. It declared " that the members of the visible church 
are subjects of baptism ; that believers who have entered into 
covenant and their minor children are members of the visible 
church; and that the children of church-members admitted in 
minority, who are not scandalous in life and have owned the 
covenant, are also to be baptized." This covenant continued 
in vogue in some churches into the present century. Doctri- 
nal and ecclesiastical discussion occupied much time in New 
England, and resulted in the putting forth, as the expression of 
the consensus of opinion, of the Cambridge Platform, adopted in 
1648 after long discussion, and the Saybrook Platform in 1708. 

The Great Awakening of 1737 and the following years, led 
by Jonathan Edwards, George Whitefield, and others, had no 
little effect upon the Congregational churches of New England, 
which had suffered from religious declension. A quite extensive 



278 



CORNEE-STONES OF FAITH 



revival prevailed for several years and permanently uplifted the 
spiritual character of the churches j but extravagances of teach- 
ing and method dur- 
ing the revival were 
mainly responsible for 
starting the liberal 
movement that re- 
sulted in the Unitarian 
churches (to be re- 
ferred to hereafter). 
Puritan antecedents 
and Congregational 
principles madestrong 
and patriotic men, as 
is evidenced by the 
part New England 
had in the Revolution. 
Church and state were 
quite closely con- 
nected in New Eng- 
land, a connection 
that was not com- 
pletely severed until 
well on into the pres- 
ent century. 

The gulf between 
the Presbyterians and 
the Congregational- 
ists was not so wide in 
the early days, by any 
means, as now. There was an interchange of representatives 
between the Congregational State associations of New England 

* Benjamin Franklin was baptized and attended worship here. The 
Boston " Tea-Party " was organized within its walls, 1773. It was used as 
a riding-school during the occupancy of Boston by the British troops, 1775. 




The Old South Church, Boston. 

The society was organized in 1669. Present structure 

built in 1729, and since 1874 used as an Historical 

Museum.* 



THE CONGKEGATIONALISTS 



279 



and the General Assembly of the Presbyterian Church, and a 
cooperation in foreign and home missionary work. The Ameri- 
can Board did not become fully Congregational until 1870, the 
Home Missionary Society in 1861. From 1801 to 1858 there 
existed a "Plan of Union" 
in home missionary work be- 
tween the two denominations. 
Its working, however, was in 
large part such as to lead some 
one to remark that " the Con- 
gregational churches had their 
rise in New England, flowed 
south and west, and emptied 
into thePresby terian Church." 
Since the Plan of Union was 
abandoned the Congrega- 
tional churches have spread 
more rapidly in the West. 

2. Organization.— The or- 
ganization of Congregational 
churches is on the basis that 
all ecclesiastical authority is 
vested in the local church. 
Each duly organized church 
has full power to elect its own 
officers, admit or exclude its 
own members, form its own 
creed, regulate its own wor- 
ship, and manage all its con- 
cerns. It is not responsible 
to any ecclesiastical authority 

above itself; it is responsible only to God. Congregational 
churches have two regularly elected classes of officers— pastors 
and deacons. The number of deacons in a local church varies 
according to the size. The pastor is elected by the church, and 




Governor John Wintlirop's statne, 

Scallop Square, Boston. 

The first governor of the colony. 




Union Park Congregational Church, Chicago, 111. 
Church organized May 22, 1860 ; dedicated November 12, 1871. 



THE CONGREGATIONALISTS 



281 



the deacons from among the membership. Congregationalists 
claim that their polity is a return to that of the primitive 
churches. 

To facilitate the busi- 
ness of the local church 
there is a committee con- 
sisting of the pastors, 
deacons, and sometimes 
several others chosen 
from the membership. 
They only perform such 
duties as are assigned 
them by the church, as, 
e.g., examining candi- 
dates for admission 
(never, however, admit- 
ting; the church votes 
upon that), projecting 
lines of work, suggesting 
plans, etc. The deacons 
assist the pastor in ad- 
ministering the com- 
munion. No ecclesiasti- 
cal power is intrusted to 
the officers ; they are ser- 
vants of the church. The 
temporal affairs of the 
church are in the hands 
of trustees elected by 
the congregation. Along 
with this principle of in- 
dependency there is the 




Faith Monument, Plymouth, Mass. 



* This is said to be the largest granite statue in the world, being 36 feet in 
height, and standing on a granite pedestal 50 feet high, and on a hill which 
can be seen from far out at sea. 



282 



CORNER-STONES OF FAITH 



other principle of fel- 
lowship. Congrega- 
tional churches are not 
a disintegrated denomi- 
nation, but are united 
by a bond of fellowship. 
This is maintained by 
councils, conferences, 
and associations. No 
authority over the 
church' is vested in 
them. Councils are 
called for advice, as, e.g., 
in settling a pastor, rec- 
ognizing a new church, 
ordaining a minister, 
or adjusting disputes. 
They are made up of 
the pastor and one or 
more delegates from 
each Congregational 
church in the vicinity. 

District associations 
or conferences are com- 
posed of pastors and 
delegates from churches 
in a prescribed district, 
large or small, as the 
case may be, meeting at 
stated intervals. State 
associations are com- 
posed of the pastors 
and delegates from the 

* Upon the site of the haystack under whose shelter the prayer-meeting 
of the five William's College students was held in 1806. Upon the face of 



^ggds > ■•\ r flw r 










,v;.B ', 


~ 




■ 






• >V -,-..- J 




it-,. 


'^>§5 


_ IT - 


E& 




• 'Z *" 


i 


Z0& ~*-| 






J4-J 


**s 


■ ^ 








"^ § 






-t-T-^ 




^WHh 


•JF* 


_ 


Iffl^ * v 




^' i "\ , ; r^/ ' •£'>■ 



Monument to missions, Williamstown, Mass. 
Erected 1867.* 



THE CONGREGATIONALISTS 



283 



Congregational churches of a State, meeting usually once a year. 
There is a National Council, meeting once in three years, com- 
posed of delegates from local and State bodies. It was not regu- 
larly established until 1871. All these are simply conferences, 
with no authority over the churches ; their actions, when any are 
taken, are in the form of recommendations. 

3. Teaching.— It is not easy to define the teaching of Con- 
gregational churches, for the reason that the theological views 
of ministers and churches 
range from a strong Cal- 
vinism to the newest of 
the "new theology." In 
1880 the National Council 
took steps that resulted in 
the selection of a commis- 
sion of twenty-five leading 
men of the denomination, 
representing a wide range 
of views, who drew up " a 
clear, simple, and compre- 
hensive exposition of the 
truths of the glorious gos- 
pel of the blessed God, for 
the instruction and edifi- 
cation of the churches." 
This creed was issued in 
1883, and, while not bind- 
ing, is quite generally accepted as a statement of Scripture teach- 
ing. It sets forth the general evangelical teachings— belief in 
the Trinity, the freedom and responsibility of man, the aliena- 
tion of all from God, the providence of God, the inspiration of 




Rev. Charles G. Finney, D.D. (1792-1875). 

Evangelist and theologian ; president of Ober- 
lin College and Theological Seminary (1834-75). 



the pedestal is sculptured a representation of the haystack, and the names 
of the five students : Samuel J. Mills, James Richards, Francis L. Robbins, 
Harvey Loomis, and Byram Green ; the other inscriptions are : " The field is 
the world ; " " The birthplace of American missions, 1806." 



284 



CORNER-STONES OF FAITH 



the Scriptures, the resurrection of the dead, and a final judg- 
ment.* Many Congregational churches require of their mem- 
bers only an assent to a simple covenant. At the National 
Council in 1892 the following minute was adopted : 

"Each Congregational church has its own confession of faith, 
and there is no authority to impose any general confession upon 

it; nor are our ministers 
required to subscribe to 
any specified doctrinal 
standards. But as a basis 
of fellowship we have cer- 
tain creeds of acknow- 
ledged weight, to be used, 
not as tests, but as a testi- 
mony ; and we have also, in 
ecclesiastical councils and 
associations of churches, 
recognized organs for ex- 
pressing the fellowship and 
declaring the faith held by 
our churches to be essential, 
as well as guarding the lib- 
erty of thought generally 
allowed in our churches. 7 ' 

4. Worship.— The wor- 
ship of the Congregational 
churches is non-liturgical; but Congregationalists are free to 
adopt, and always ready to use, whatever may seem an aid to 
worship and an enrichment of the service. They observe the 
two sacraments, baptism and the Lord's Supper. The usual 
mode of baptism is sprinkling, but Congregationalists do not re- 
fuse to recognize other modes as valid. The Lord's Supper is 
administered by the deacons passing the elements to the congre- 

* A copy of the creed may be had from the Congregational Sunday-school 
and Publishing Society, Boston, for five cents. 




Rev. Lyman Beecher, D.D. (1775-1863). 

Pastor in Boston and elsewhere, and president 

of Lane Theological Seminary, Cincinnati, O. 



THE CONGREGATIONALISTS 



285 



gation. The invitation to commune is given to all members of 
evangelical churches, sometimes broadly to all who are disciples 
of the Lord Jesus Christ. Congregationalists hold mid-week 
prayer and conference meetings, in which all are at liberty to 
take part. Persons who have been voted to membership are 
received communion Sundays (generally every two months) on 
their entering into cove- 
nant. 

Congregationalists are 
an active missionary 
church both at home and 
abroad. The American 
Board of Commissioners 
for Foreign Missions, or- 
ganized by them in 1810, 
is the oldest foreign mis- 
sionary society in the 
country. It is doing a 
large and important 
work. The work of the 
denomination in this 
country is carried on 
by the following soci- 
eties : the Congrega- 
tional Home Missionary 
Society j the American 
Missionary Association, 

working among the freedmen, the Indians, the Chinese, and the 
mountain whites ; the Congregational Church Building Society, 
for the erection of churches and parsonages ; the Congregational 
Education Society; and the Congregational Sunday-school and 
Publishing Society. They have also the Ministerial Relief Fund, 
for the care of sick and disabled ministers and their families. 
There are efficient women's societies doing an auxiliary home and 
foreign work. 




Henry Ward Beecher (1813-1887). 



F 



WMMMl 




THE CONGREGATIONALISTS 



287 



Congregationalists take a foremost place in education. This 
is seen in the position their ministers and laymen hold, and in 
the institutions they have established, among which are Harvard, 
Yale, Amherst, Dartmouth, Bowdoin, Oberlin, Beloit, Marietta, 




Lowell Mason, Mus. D. 
Author of hymns, and composer of sacred music (1792-1872). 



Williams, Fisk, Howard, and many others. The theological 
training of their ministers is cared for by seven theological sem- 
inaries. Several important magazines and weekly papers are 
ably edited by Congregationalists. The Christian Endeavor 



288 CORNER-STONES OF FAITH 

movement originated with a Congregationalist, the Rev. F. E. 
Clark, D.D., in 1881, then pastor of a Congregational church in 
Portland, Me. 

For f urther study see : 

" Congregationalism," Henry M. Dexter (1865). 

" Congregationalists in America," A. E. Dunning (New York, 
J. A. Hill & Co., 1894). 

" Congregationalists," Williston Walker (New York, Christian 
Literature Company, 1894). (This is vol. iii. of the American 
Church History Series.) 

" Creeds of Congregationalism," Williston Walker (Scribners, 
1893). 

" Manual of Principles," J. E. Roy (Boston, Congregational 
Publishing Society). 

" Congregationalism," G. N. Boardman (Chicago, Advance 
Publishing Company). A pamphlet sold at ten cents (multum in 
parvo). 

There is an extensive literature, but these are sufficient for the 
general reader. 



WHY I AM A CONGREGATIONALIST 

BY THE REV. WILLIAM E. BARTON, D.D., 
Pastor of the Shawmut Avenue Congregational Church, Boston 

SO far as we have knowledge, Jesus spoke twice only of the 
organized church. In one of these references * He states to 
Peter that His church shall be founded upon a rock, and that the 
gates of Hades shall not prevail against it. Whether the rock re- 
ferred to was Peter's confession of the Christ, or Peter himself 
as the representative of those who, joining with him in that con- 
fession, were to constitute the church, is of little consequence. 
To Peter, as such representative, were given the promises of 
power and authority which were later conferred upon the church 
at large. t The other specific reference relates to the forgiveness 
of offenses and the means of restoration to be applied to the of- 
fender.! The important words as related to the matter of the 
founding of the church are those which indicate that the court of 
last appeal was to be the local body of believers : " And if he 
shall neglect to hear them, tell it unto the church : but if he 
neglect to hear the church, let him be unto thee as a heathen 
man and a publican." Between the individual effort to effect 
reconciliation and the last official act of excommunication there 
is room for all hopeful attempts at discipline through deacons, 
committees, and other officers of the church. But the last effort 

* Matt. xvi. 18. t Cf. Matt, xvi. 19 and xviii. 18. 

t Matt, xviii. 15-20. 

289 



290 



COKNER-STONES OF FAITH 



on the part of the local body of believers is counted final, with- 
out appeal to conference, presbytery, synod, bishop, or pope. 

1. The Words of Christ Sustain the Congregational Sys- 
tem of Local Self-Government.— My first and most important 
reason, then, for being a Congregationalist is that Christ, in His 
two recorded references to the church as an organization, spoke 

in one of the church as com- 
posed of those who have their 
bond of fellowship in the 
truth embodied in Peter's 
confession, and in the other 
indicated clearly that the 
government of that body is 
to be vested in the member- 
ship. Concerning this gov- 
ernment He uttered a further 
word : " Where two or three 
are gathered together in 
My name, there am I in the 
midst."* This is not prima- 
rily a promise for the devo- 
tional meetings of the church. 
It relates to the matter which 
Christ was then discussing. 
It is a specific promise of 
Christ, giving authority to 

the local body of believers, organized for Christian service, and 

guided by His Spirit. 

2. The New Testament Use of the Word " Church."— In 
that sense the word " church n is always used in the New Testa- 
ment. It is applied collectively to the company of believers 
throughout the world,t or to a local organization, embracing the 
Christians who regularly worship together, and not, in the singu- 

* Matt, xviii. 20. t Eph. i. 22. 




Rev. William E. Barton, D.D. 



WHY I AM A CONGREGATIONALIST 291 

lar, to the churches of a district or denomination * To snch a 
church, thus organized, Paul wrote, commanding them, being 
assembled together with the power of the Lord Jesus, to put away 
an unworthy member ; t and afterward $ wrote to them to receive 
him again, in view of his penitence and sorrow under his punish- 
ment inflicted by majority vote.§ The directions of Jesus find, as 
we might expect, their clear interpretation and amplification in the 
usage of the apostles, which usage becomes an authoritative guide. 
Equal Rank of Ministers.— In the New Testament churches 
the ministers were of equal rank. They were sometimes called 
elders or presbyters, and sometimes bishops. These words, 
wherever used together, are used interchangeably, || as where Paul 
tells Titus to ordain presbyters or elders, stating their qualifica- 
tions, and giving as his reason, " For the bishop must be blame- 
less, as God's steward " ; and where, addressing the elders of 
Ephesus, he says, as properly translated in the Revision : " Take 
heed ... to all the flock, in the which the Holy Ghost hath made 
you bishops." The apostles were a board of missionary superin- 
tendents, having their special work in matters growing out of 
their personal relation to Christ and the exigencies incident to 
organization. There is no Scripture authority for the idea that 
the apostolic office is perpetuated either in the papacy, or in the 
episcopate of any other church which has a graded ministry, 
as opposed to the equal rank of all Congregational clergymen. 
Peter expressly discarded any such claim, and if there had been 
a difference between elders and bishops, he claimed the inferior 
office ; as a matter of fact, he declared the official equality of 
alLfi One is our Master, even Christ; and Peter, Paul, popes, 
bishops, and ministers, with faithful laymen in the church, are 

* Cf. Gal. i. 2 ; Eev. i. 4 ; ii. 7, etc. t 1 Cor. v. 4. 

t 2 Cor. ii. 6. § The Greek is irAeldvuv, "the more," "the majority." 

• || Titus i. 5, 7; Acts xx. 17, 28. The Greek words are Trpea^vrepog , £~Igkq- 
Trof . They mean elder or presbyter, and bishop or pastor. 

H 1 Pet. v. 1, 5. 



292 CORNER-STONES OF FAITH 

brethren. There are differences among us, but they are differ- 
ences of ability, scholarship, character, and experience, not of 
rank; and this system accords with the truth which Paul sets 
forth in three great classic chapters.* 

The Sisterhood of Churches.— But Congregationalism is 
more than mere independency. It believes not only in the 
brotherhood of believers, but in the sisterhood of churches. 
Following the example of the apostles as recorded in the fifteenth 
chapter of Acts, and tracing with interest the progress of fellow- 
ship by which was healed the threatened breach between the 
gospel as understood in Jerusalem and the gospel as preached at 
Antioch, Congregational churches now assemble by pastors and 
accredited delegates for the decision of important questions 
affecting the welfare of the churches. These gatherings are not 
courts, but councils 5 yet it is usually possible for them to say, 
as did the council of Jerusalem, as the result of their combined 
wisdom and the fulfilled promise of divine guidance, " It seemed 
good to the Holy Ghost, and to us." f The decisions of councils 
have thus great weight, the greater because it is moral weight 
only, and it is extremely rare that any church calling a council 
refuses to accept its finding. 

Congregationalism and Creeds.— For its documentary basis 
Congregationalism is content to found its claims on nothing less 
than the New Testament, and it has no other creed that is bind- 
ing upon its members. It acknowledges the wisdom and learn- 
ing displayed in certain historic confessions, and its represen- 
tatives at national gatherings have more than once adopted 
confessions which indicate the spirit in which this body interprets 
the Scriptures. It is altogether probable that from time to time 
Congregational bodies will continue to issue such statements. 
These have weight as a testimony and not as a test. 

This Claim Conceded by Scholars.— It may be added that 
the claim of Congregationalism that the New Testament churches 
enjoyed local self-government is generally conceded, and most 
* Rom. xii. 4-8 ; 1 Cor. xii. ; Eph. iv. 1-16. t Acts xv. 28. 



WHY I AM A CONGREGATIONALIST 293 

scholars of other denominations agree essentially as to the polity 
of the primitive churches. It would be easy to adduce testimo- 
nies from the most eminent church historians and commentators 
of all denominations to support this statement. A single quota- 
tion will suffice : 

" Although all the churches were, in this first stage of Chris- 
tianity, united together in one common bond of faith and love, 
and were in every respect ready to promote the interest and wel- 
fare of each other by a reciprocal interchange of good offices, yet 
with regard to government and internal economy every individ- 
ual church considered itself as an independent community, none 
of them ever looking beyond the circle of its own members for 
assistance, or recognizing any sort of external influence or au- 
thority. Neither in the New Testament nor in any ancient docu- 
ment whatever do we find anything recorded from which it 
might be inferred that any of the minor churches were at all de- 
pendent on, or looked up for direction to, those of greater mag- 
nitude or consequence." * 

Practical Proof. — To this practically unanimous testimony 
of scholarship there is constantly added testimony of the highest 
order to the New Testament authority of the Congregational sys- 
tem. Ten years ago, traveling in a part of the country where 
Congregationalism was absolutely unknown, I found a man who 
joyfully hailed me as a fellow-Congregationalist. Seeking a 
more rational faith than the churches about him afforded, he 
studied his New Testament to find what kind of a church its 
teachings contemplate. A man of bright and candid mind, he 
was not long in learning, but knew no name that gave his faith 
a local habitation. A peripatetic book- agent sold him a copy of 
a book which contained, besides almost everything else, a brief 
description of the names and doctrines of different Christian 
sects j and when I met him he asked, " Are you a Congregation- 
alism " and added : " I never saw one before, but I also am one." 

A larger illustration of the same principle was shown at the 

* Mosheim, "De Rebus Christianorum," chap, i., sec. 8. 



294 COENEE-STONES OF FAITH 

International Congregational Council in London, where a new 
body sought representation. Coming out of the body with which 
they had been connected, these Scandinavian Christians sought 
to find for themselves a new faith which they might have from 
the simple teaching of the New Testament. They organized their 
churches and preached the gospel, and, coming to the council, it 
was found that their faith and practice were essentially one with 
modern Congregationalism as known in England and America. 

It is impossible to add weight to reasons such as these. If 
they are true, as is conceded by scholars of the first order in all 
denominations, then Congregationalism may look the world in 
the face without shame. Whatever reasons there may have been, 
providential or prudential, which have led to the organization of 
other bodies,— and we would not question their right to exist, nor 
forbid them to cast out devils because they follow not with us, 
—we may claim, in all modesty, a preeminent reason for the hope 
that is within us. 

Honorable History.— But while my real reason is the first, 
namely, that I believe that Congregationalism can trace its spirit- 
ual lineage from the New Testament churches, I find an added 
reason for my faith in the history of Congregationalism in 
America. Congregationalism in the United States came over in the 
" Mayflower " and rests its foot firmly on Plymouth Rock. Those 
noble men whose names and deeds are now the glorious heritage 
of all our land and the world were Congregationalists, and they 
placed the mint-mark of their free and high thought on every 
institution which they consecrated at that Pilgrim shrine. The 
type of family life which they have given us, the conception of 
government which grew out of the compact in the cabin of the 
" Mayflower," the character of popular education fitted to produce 
men capable of self-government— all these ideals in home and 
school and state may be traced in their inception to the ideal 
which they cherished in the church. 

I do not forget that other denominations have had a share in 
the extension of religious liberty j I do not forget that Congre- 



WHY I AM A CONGREGATIONALIST 295 

gationalists did not in every place and all at once rise to the full 
noon of the truth which dawned upon them in those early days. 
But I remember with profound gratitude to God that they were 
true to the light which they had, and true to the words of their 
pastor, John Robinson, who exhorted them to expect more light 
to break from God's Word. I do not forget Roger Williams ; 
but I remember that it was not for being a Baptist that he was 
banished by the Congregationalists, but for definite and specific 
charges against the King of England— charges certain to endan- 
ger the already precarious relations between the colonists and 
the mother country unless they were repudiated by them. They 
bore with him long and labored with him patiently. I wish they 
could have been more patient ; I am surprised that they were 
so much so. The charter of Massachusetts, which the colonists 
more than once risked life to obtain or have restored, he denounced 
as worthless, and persisted in a disturbance of the peace of the 
Bay Colony that imperiled its very existence. They allowed him 
to remain in the colony on condition of his ceasing to teach the 
objectionable doctrines, which were all but one political, and that 
one had nothing to do with his later Baptist principles; and 
when he broke his implied contract they were for sending him to 
England, where he might speak for himself, and not appear to 
speak for the colonies, in his application to the king of the most 
objectionable passages in the Apocalypse. As an alternative he 
fled to Rhode Island, where two years later he became a Baptist, 
but remained one for a short time only, doubting the efficacy of 
his own immersion, and becoming a " Seeker." It is a strange 
perversion of history which has described his alleged persecution 
at the hands of Congregationalists as due to his subsequent faith. 
He was a good, erratic man with some great truths in his mind. 
It is a pity that he and his Puritan friends had a falling out, but 
it is not to be wondered at. Both his descendants and theirs, it 
is hoped, have learned some things since then. But the circum- 
stances of that time should never be made to teach that Congre- 
gationalists were guilty of more than the truth will bear. 



296 CORNER-STONES OF FAITH 

The Puritans Broad Men for their Time.— For their time 
the early American Congregationalists were broad-minded men. 
They did not learn at once that church and state are better wholly 
separate, and they attempted the only kind of a church they 
knew— a church supported by public taxation, but on broader 
and more liberal lines than they had known. They deserve to 
be judged, not by the incidental infelicities of the experiments 
which they made in their progress toward a more perfect liberty, 
but by the improvement which they introduced, and the ideal 
which they cherished, and the foundations which they laid. And, 
going back over that history and tracing their painful progress, 
I honor their honesty, I forgive them for their mistakes, and I 
thank God for their upright, downright manliness and godliness, 
which was sometimes mistaken, but was never cowardly and 
never afraid to try again. When they made mistakes they were 
the first to admit it. There is no more heroic picture in the an- 
nals of our country than that of Samuel Sewall, Chief Justice of 
Massachusetts, standing up in the broad aisle of the Old South 
Meeting-house while there was read from the pulpit his confession 
that he had come to believe himself wrong in his part in the 
witch trials. With all the world still hanging witches, as it still 
was, and the custom nowhere as yet abandoned save in New 
England, where there had been a recent terrible experience, a 
confession such as that should have saved the memory of such 
a man the callow and flippant criticism of a later age. And the 
same may be said for the spirit of the people whom he repre- 
sented. Sad as were their mistakes, I am not ashamed of such 
men nor to accept my inheritance through them. 

Congregationalism and American Institutions.— I am not 
surprised, therefore, to learn the large part which this system had 
in the shaping of American institutions. Just because church 
and state were then so near akin, it came to seem to men an in- 
congruous thing that, having learned to manage their own affairs 
in the one, they could not be trusted with the other. We talk 
of "civil and religious liberty.' 7 We should reverse the order. 



WHY I AM A CONGREGATIONALIST 297 

Religious liberty came first. Having found their " church with- 
out a bishop/ 7 they sought for and obtained their " state without 
a king." Free and democratic government, guided by the divine 
Spirit, in the church came to be to them an inspiration and in- 
centive toward the securing of a similar government and similar 
guidance in civil affairs. Hence it is not surprising that while 
Episcopalians, with certain notable exceptions, were loyalists,— 
and that fact need not now imply disgrace,— Congregationalists 
were, in the Revolution, almost to a man for the independence of 
the colonies. The village powder was stored in the top gallery 
of the tireless meeting-house ; but in the pulpit there was now and 
again a tongue of flame ; and it was the church-bell that was rung 
to call forth the minute-men. And when the new-born nation 
burst its swaddling-clothes, and began to stand erect and define 
its position among the nations of earth, its democratic spirit was 
nothing more nor less than the incarnation in the state of what 
was already embodied in the church which had given it birth, 
the sublime truth which is the corner-stone of Congregationalism : 
" One is your Master, even Christ ; and all ye are brethren." 

The Working of the System; A Progressive Church.— If 
the reasons thus far given relate especially to the past, then there 
are present reasons why I am a Congregationalism 

The first of these is that the system works well. It magnifies 
the man and minimizes the machine. It makes much of the spirit 
and holds the letter of only relative value. It is flexible. It is 
rooted deep in the past, but its life is not all in its roots. It is 
at liberty to grow, and does grow, upward. It has an honorable 
past, and rejoices in it, yet it will not be fettered by its past. It 
fears a creed that cannot change. It reserves to itself the right 
to be wiser to-morrow than it has been to-day. It profoundly 
believes in the message of the Spirit as expressed in Holy Scrip- 
ture, and in the same Spirit, whose diversified gifts find expres- 
sion also in the enlightenment of the minds of those who now 
love Christ, and the authority of the church of the living God, 
which is the pillar and ground of the truth. 



298 CORNER-STONES OF FAITH 

Promotes Intelligence.— The next reason is that Congrega- 
tionalism produces intelligent citizenship and makes for the en- 
lightenment of the communities in which it exists. Side by side 
stand in its thought the school-house, the town-house, and the 
meeting-house. Harvard, Yale, Amherst, Williams, Dartmouth, 
Mount Holyoke, Wellesley, and a score of other Christian col- 
leges are its jewels, and a half-dozen theological seminaries tes- 
tify to its work for an educated ministry. If its influence were 
subtracted from the educational work and the literature of the 
nation, past and present, the result would be greater than would 
be modest for a Congregationalist to describe. 

Benevolence and Missions.— It is also, and has been, a be- 
nevolent denomination. In the metropolitan water district of 
Greater Boston, Congregationalism is numerically a little stronger 
than any other denomination, and its recorded benevolence a 
little larger than any two of the others. It is well known that 
its American Board of Commissioners for Foreign Missions, with 
a half-dozen official agencies for home missionary work, is 
among the most effective of all such organizations in the world 
to-day. It is a legitimate part of the system to make men and 
women broad-minded and liberal. That it does not succeed in 
every case or in every church is sadly to be confessed ; but judged, 
as it has a right to be, by its best work or by its average, it is, 
as human nature goes, a system of great efficiency and power. 

A Common Denominator.— Another point deserves mention— 
that Congregationalism stands in favorable position for the pro- 
motion of the reunion of Christendom. It is already a common 
denominator among the denominations. Again and again peo- 
ple in a new community have come together, saying : " Let us 
sink all denominational differences and join in one union church." 
And when the church has been organized on simple New Testa- 
ment principles, some one has asked, "In what respect are we 
now different from a Congregational church ? " And the answer 
has been : " In none, save that we lack the name and association." 
Sometimes they have added these, and sometimes they have not. 



WHY I AM A C0NGREGATI0NALIST 299 

But it has been shown in many cases that it requires an effort 
little short of violent to keep a church of this character from 
becoming in name what it already is in fact; and in my judg- 
ment therein lies a prophecy for the future of Christendom. 

Other Congregational Bodies.— There are several younger 
bodies, that are known by distinctive names, whose form of 
government is Congregational, and whose system is derived from 
ours, such as the Unitarians, the Universalists, the Baptists, and 
the Disciples. It is not my present purpose to state at length why, 
among the different bodies that maintain Congregational govern- 
ment, I am a Congregationalist, other than to remark that each 
of these other bodies seems to me to have added to the simple 
Congregational idea an element of exclusion or negation which 
is not consistent with its perfect development. I am not a 
Unitarian, not because I do not believe in one God, — I most pro- 
foundly do, — but because I believe that God is more than can be 
expressed by the multiplication to infinity of mere human attri- 
butes ; because I believe that the multitude of His historic reve- 
lations may best be classified by conceiving of them in three 
inclusive relations ; because the great truth— after which poly- 
theism blindly groped— that God is more than indivisible unity 
seems to me to express itself best in the truths of the divine 
paternity, the human life of God, and the personality of the ever- 
present Spirit of God ; because I cherish the Holy Scriptures ; 
and because Jesus is to me more than I can account for in terms 
of simple humanity, though gladly I admit the reality of His 
human nature. I am not a Baptist because I believe that even 
if immersion was the original mode of baptism, the spirit of the 
gospel is opposed to the exaltation of the external into that which 
is fundamental. He who ate the passover not standing, nor with 
loins girded, nor with staff in hand, nor yet in haste, but pre- 
served the spirit of the rite in a wide latitude of form, He who 
went out of His way to disregard forms when they had come to 
seem sacred in themselves, did not without reason leave obscure 
the precise form for the administration of the two simple rites 



300 CORNER-STONES OF FAITH 

which constitute the sacraments of the church. Dr. MacArthur, 
in his excellent article, " Why I am a Baptist," says : " If ever 
there is organic unity, it will begin at the baptistery." If ever 
there is organic unity, it will begin, not with the letter, but with 
the spirit. Baptists and Congregationalists have more in com- 
mon than any other large and distinct Protestant bodies. They 
are one in polity, and one in their demand for a regenerate church- 
membership, and one in their appeal to the Bible and the Spirit 
of God within the membership of the church. Not upon the 
Congregationalist, who refuses to legislate for the conscience of 
his brother or to judge another man's servant, is the responsi- 
bility for the division between them. With close communion, 
which has practically gone from many large Baptist churches, 
logically goes close baptism. They stand or fall together. When 
the test is made, as in time it must be made, on other than ex- 
ternal rites, there will be room for the unity of the Spirit, which 
already exists in so large measure, to attain its more complete 
manifestation. After all has been said that can be said in de- 
fense of immersion, it cannot be held to affect Christian charac- 
ter. I have received at one time into church-membership mem- 
bers whom I baptized by sprinkling and members whom I gladly 
baptized by immersion. No living man could tell which was 
which, save for one half -hour or less. That is too small a differ- 
ence to justify the placing of a lifelong bar between them. On 
the acceptance of Christ and on Christian character the test at 
last must come ; and no church has the right, by doctrinal or 
sacramental test, to exclude from its communion or membership 
any one who gives evidence of acceptance with Christ, or to limit 
the apostolic benediction, "Grace be to all them that love our 
Lord Jesus Christ in sincerity." 

So much for my reasons for being not simply an adherent of 
a body that has Congregational government, but the Congrega- 
tional body itself. Congregationalism, as such, has the greatest 
possible liberty consistent with coherence and strength. It holds 
its own convictions with the greatest possible charity. Between 



WHY I AM A CONGREGATIONALIST 301 

the negations of Unitarianism and the exclusiveness of the Bap- 
tist polity it stands, with deep-rooted faith, bnt with the broadest 
Christian fellowship. 

God gives to every star its peculiar glory, and we would not 
dim the luster of any of our sister denominations. In some 
lands it has been given to particular branches of the church of 
Christ to do a divinely ordained work for Him. What Luther- 
anism is to Germany, what Presbyterianism is to Scotland, that, 
in its relation to our history and the genius of our institutions, 
Congregationalism is to America. It has no fear for the future. 
It has encouraged learning and free thought, and still is able, in 
the light of all present or prospective knowledge, to read its 
Bible undismayed by the results of criticism. It stands secure 
in the liberty wherewith Christ has made it free, with face ever 
to the sunrise. 




UNITARIANS AND UNIVERSALISTS 

THE Unitarians, though widely apart from the Congregation- 
alists in teaching, took their origin largely from them in their 
beginning. The first Congregational church in this country, the 
one at Plymouth, is now a Unitarian church. The Universalists, 
too, had not a little of their strength from Congregationalists in 
New England, and are more conveniently considered in this 
group of churches. 

THE UNITARIAN CHURCH 

1. History.— Unitarianism as it exists to-day is a develop- 
ment. In the early church it had its beginning in Arianism. 
When the Reformation had given an impulse to free inquiry, 
Unitarianism appeared in various places, and spread to a con- 
siderable extent, not without opposition and persecution. The 
Unitarian churches in America grew out of a theological split 
among the Congregational churches of New England. While 
the first distinctively Unitarian church was formed from the first 
Episcopal church in New England, of which the Rev. James 
Freeman was pastor, yet the controversy was almost entirely 
within the Congregational ranks, and twenty-eight of their old- 
est settled churches in New England became Unitarian very early 
in the present century. Among these are the first churches in 
Plymouth, in Salem, and in Boston. They exist to-day under 

303 



304 



CORNER-STONES OF FAITH 



the original covenants and the original names. The one at 
Plymouth, for example, is the "First Congregational Church/' 
though not an "orthodox" church, as the Congregational churches 
are frequently called in New England. The movement began at 
a time when Arminianism was influencing Puritan Calvinism, on 
one side, and when, on the other side, certain Calvinistic beliefs 
were extravagantly emphasized by Congregational divines. The 








mmmm 



.: 7" ^ *■ l - -'"* A : .f * § 6»5SH 








Harvard College, Cambridge, Mass. (1726). - 

appointment of Dr. Henry Ware to the chair of divinity in Har- 
vard College, in 1805, caused the fires that had been smoldering 
to burst forth. Later (1808) Andover Theological Seminary 
(Congregational) was established to counteract the teachings of 
the new Divinity School of Harvard. Foremost among the 
leaders of the Unitarian movement was Dr. William E. Channing, 
a man of admired character and ability. On the 5th of May, 
1819, he delivered his celebrated discourse in Baltimore at the 
ordination of Jared Sparks, which marks an important step in 
Unitarianism ; it became more clearly defined then. When Dr. 
Lyman Beecher came to Boston, in 1823, he says : " All the lit- 



UNITARIANS AND UNIVERSALISTS 305 

erary men of Massachusetts were Unitarian ; all the trustees of 
Harvard College were Unitarian; all the elite of wealth and 
fashion crowded Unitarian churches ; the judges on the bench 
were Unitarian." The American Unitarian Association was 
formed in 1825, but the first truly national conference of Unita- 
rians was organized in 1865. 

2. Organization.— Unitarian churches are organized accord- 
ing to the Congregational polity : each local church is indepen- 
dent, but the churches have a bond of fellowship in conferences 
and associations. 

3. Teaching.— Unitarianism may be distinguished primarily 
by the belief in the oneness of God and the rejection of the 
Trinity, or three persons in the Godhead. There is no Godhead, 
according to their view, as understood by the evangelical 
churches. Channing emphasized the Fatherhood of God and 
the brotherhood of man, and he held that Jesus was an angel or 
spirit incarnate. But the majority of Unitarians of to-day hold 
to a purely human view of Jesus and the purely human charac- 
ter of the Bible. Their position is characterized by three prin- 
ciples : " 1. The right and duty of every man to exercise his 
freest thought upon the highest themes. 2. The right and duty of 
making reasonableness or rationality the final test of truth. 
3. The superiority of character to creed, of conduct to belief."* 

Worship. — The worship of Unitarian churches is mostly non- 
liturgical. They do but a small amount of missionary work, but 
are active in education and philanthropy. They have always 
had among their members a large number of educated men. To 
name the literati of New England is but, for the most part, to 
name Unitarians. The chief organ of the Unitarians is the 
" Christian Register." 

For further study see the following : 

" Unitarianism since the Reformation," Joseph Henry Allen 

* Rev. J. W. Chadwick, in "Why I am what I am," p. 87. 



306 UNITARIANS AND UNIVERSALISTS 

(New York, Christian Literature Company, 1894). (This is in 
vol. x. of the American Church History Series.) 

" Modern Unitarianism," James Freeman Clarke (Philadelphia, 
Lippincott & Co., 1886). 

" Unitarianism : Its Origin and History" (Boston, American 
Unitarian Association, 1890). 

" Old and New Unitarian Belief," J. W. Chadwick (Boston, 
1895). 



THE UNIVERSALIST CHURCH 

Universalist churches, so named, exist only in the United States ; 
but this does not mean that Universalist views are confined to 
this country, or to modern times. Among the early Christians 
there were those who believed in the reconciliation of all sonls to 
God, and from the Reformation to the present day this view has 
been held in various places. Dr. Edward Beecher says: "All 
who held to universal restoration in the early ages were, as a 
universally conceded fact, eminent and devoted Christians. . . . 
Beyond all doubt, in the age of Origen and his scholars and in 
the times of Theodore of Mopsuestia (a.d. 200-420), the weight 
of learned and influential ecclesiastics was on the side of univer- 
sal restoration." 

1. History.— The Universalist churches in this country date 
back to the preaching of John Murray, at one time a Methodist 
preacher. He received his views from the preaching of James 
Relly, in London, where a church had been established about 
1750. Mr. Murray came to America in 1770. The first church was 
organized in Gloucester, Mass., in 1779. Universalist teachings, 
however, had found advocates in this country before Murray 
came. The spread of Universalism owes much to the Rev. 
Elhanan Winchester, who had been a Baptist preacher in Phila- 
delphia, and to the Rev. Hosea Ballon, the son of a Baptist 
preacher in New Hampshire. The first association was held in 
1785, in Oxford, Mass., but ceased to exist in two years. In the 
meantime Universalists gained the legal right of exemption 
from taxation for the support of any ministers but their own. 

309 



310 



COENER-STONES OF FAITH 



In 1790 a convention was held in Philadelphia, which established 
a more perfect organization by adopting a platform of govern- 
ment and a profession of faith. This convention was dissolved 
in 1809. A convention for the New England churches was or- 
ganized in 1793, adopting the Philadelphia platform and profes- 
sion. The present one, 
known as the Win- 
chester Profession, was 
adopted in 1803. This 
convention exists to-day 
as the Universalist Gen- 
eral Convention. Its last 
biennial meeting was 
held in Meriden, Conn., 
in October, 1895.* 

2. Organization. — 
The polity of the Univer- 
salists is a modified Con- 
gregationalism. Each 
parish manages its own 
general concerns. The 
parishes are organized 
into State conventions, 
which exercise within 
State limits a jurisdic- 
tion over the clergymen and churches. The State conventions are 
composed of all ordained clergymen in fellowship residing in the 
State and engaged in the work of the ministry, of the officers of 




Rev. John Murray. 



* At the meeting of the General Convention in October, 1897, the follow- 
ing summary of doctrine was adopted : " A belief in the universal fatherhood 
of God ; the spiritual authority and leadership of his Son, Jesus Christ ; the 
trustworthiness of the Bible as containing a progressive revelation from God ; 
and the final harmony of all souls with God." 

If this is endorsed by the next biennial convention it will become the 
recognized creed of the denomination. 




Second Universalist Church, Columbus Avenue, Boston, Mass. 



312 CORNER-STONES OF FAITH 

the convention, and of lay delegates chosen by parishes in fellow- 
ship. The General Convention has jurisdiction over all clergymen 
and parishes of the denomination. It is composed of all presi- 
dents and secretaries of State conventions, and of delegates, 
clerical and lay, chosen by the State conventions, the number 
representing each State being determined by the number of 
parishes and clergymen in the State. It is the court of final 
appeal. Parishes are bound to observe the laws enacted by the 
conventions. The settlement and dismissal of pastors rest with 
the parishes. 

3. Teaching.— Universalists are distinguished by the teaching 
of " the reconciliation of all souls to God, through the grace that 
is revealed in the Lord Jesus Christ." They give a very prom- 
inent place to the inculcating of morality and the practice of 
good works. They quite generally reject the strictly Trinitarian 
view of Christ as a part of the Godhead, many regarding Him 
as perhaps superhuman ; but the younger generation are moving 
toward the Unitarian view of His nature and person, but, like 
the newer Unitarians, ascribe to Him divine and infallible au- 
thority as a spiritual guide and counselor, commissioned and 
anointed and endowed of God for the great work of the world's 
salvation from all sin, which they believe He will at length com- 
pletely accomplish. At the last General Convention the follow- 
ing statement was adopted, subject to confirmation by the next 
convention, which perhaps best expresses the present teaching 
of the Universalists and will take the place of the Winchester 
Profession : 

" Art. I. We believe in the universal Fatherhood of God and 
in the universal brotherhood of man. 

"Art. II. We believe that God, who has spoken through all 
His holy prophets since the world began, hath spoken unto us 
by His Son, Jesus Christ, our example and Saviour. 

" Art. III. We believe that salvation consists in spiritual one- 
ness with God, who, through Christ, will gather in one the whole 
family of mankind." 



THE UNIVERSALIST CHURCH 313 

4. Worship.— The worship in Universalist churches is non- 
liturgical. Mid-week prayer and conference services are generally 
held by them. They observe the two sacraments of baptism and 
the Lord's Supper, baptism being generally by sprinkling, but 
other modes being permitted if preferred, or the rite even being 
omitted if desired. Members are received if they are in sympathy 
with the teachings of the Universalist Church and give evidence 
of a desire to live a Christian life. 

The young people of the church are organized into the Young 
People's Christian Union, similar in most respects to the Christian 
Endeavor Society. The Universalists do very little foreign mis- 
sionary work; they, however, have a flourishing mission in 
Japan. Education has been given an important place by them • 
their leading institution is Tufts College. They publish a number 
of periodicals, the most prominent being the " Christian Leader." 

For further study see the following : 

" Universalism in America," Richard Eddy (Boston, Universal- 
ist Publishing-house, 1886). 

Vol. x., American Church History Series (New York, Christian 
Literature Company, 1894). 

" The Columbian Congress of the Universalist Church " (Boston 
Universalist Publishing-house, 1894). 

" Ancient History of Universalism " (Boston, Universalist Pub- 
lishing-house). 




ALFRED (5ENISET 



PIONEERS an* FOUNDEHSV 



BAPTISTS 



XI 

THE BAPTISTS 

WE turn now to the denominations that teach that baptism is 
to be administered to believers only, and that by immer- 
sion. It is true, of course, that this does not constitute their only 
right to be ; they have something else to live and work for, as will 
be seen ; but it gives them a mark by which they are more readily 
known. The largest of them, and as far as the distinctive teach- 
ing is concerned the parent body, is the Baptists. 

1. History.— In the sixteenth century Anabaptists fled from 
persecution in the Netherlands and settled in England. The 
Anabaptists, or rebaptizers, were so called because they rebap- 
tized those who had been baptized in infancy, rejecting infant 
baptism. They contended for other principles and practices as 
well, which are found in a measure among the Mennonites and 
Friends. Under the influence of these Anabaptist refugees was 
started the Separatist movement in England, with Robert Browne 
as leader, of whom we spoke more fully in Chapter IX. As the 
movement extended and the Separatists were persecuted in 
England, many of them found asylum in Holland. The con- 
dition of things had changed * There the English Separatists 
came under the influence of Anabaptists, Or Mennonites, as the 

* The influence of Holland has recently been emphasized in a very able 
work by Douglas Campbell, " The Puritan in Holland, England, and Amer- 
ica." On the subject in hand, see vol. ii., pp. 177 ct seq. 

317 



318 



CORNER-STONES OF FAITH 



Anabaptists in Holland were then called from their leader, Simon 
Menno. As a result they became Baptists, and some of these 
returned to their native land and formed the first Baptist church 
in London in 1611, with the Rev. Thomas Helwys as pastor, who, 
with the others, had been baptized in Holland by the Rev. John 
Smyth. They were called General Baptists, because of their be- 




John Bunyan. 
Pastor of Baptist congregation, Bedford, England (1( 



ind 1672-88). 



lief that the grace of God was for all mankind through the merits 
of Christ. They were Arminians in theology. At the outset the 
mode of baptism was not so strenuously insisted upon as was the 
opposition to infant baptism. The above does not, of course, 
give a complete account of Baptist origins, but some of the steps 
leading up to the formation of the first Baptist church in Eng- 
land. 'Dr. Lorimer remarks : " Our people maintain, in view of 



THE BAPTISTS 



319 



all the facts thus far attainable, that they are the children of the 
Anabaptists and the grandchildren of the Waldenses ; and, with- 
out claiming any succession of churches or asserting that all the 
Waldenses preserved inviolate their earlier creeds, they assign 
the date of their birth to a period ' whereof,' in the language of 
common law, l the memory of man runneth not to the contrary/ 
They concede that they may not have let their light shine in one 




Bedford Jail. 
Where Bunyan was imprisoned (1660-72), and where he wrote 

Progress." 



The Pilgrim's 



continuous, steady, unbroken stream through all the centuries ; 
but they are sure that it has shed intermittent rays like those that 
flash from a revolving light over the ocean's vast expanse, now 
penetrating the darkness, then fading for a moment into the 
night, only, however, and forever, to return again." * 

* George C. Lorimer, " The Baptists in History," p. 50. 




Bunyan's Monument, Bedford, England. 
„o?? ec J ed in 1874 b J ^ Duke of Bed ford. The statue is of bronze, ten feet high, 
Sadler C Boenm 1£ul tor* ght from CMna> The fl ^ ure is from a Painting V 



THE BAPTISTS 321 

The first Particular or Calvinistic Baptist chiirch was estab- 
lished in England in 16.33. 

But, coming over to America, the honor of beginning the Bap- 
tist churches belongs to Roger Williams, although there were 
those with Baptist views here before him, and, in fact, when he 
came he was not a Baptist, but a Separatist. His pronounced 
views and fearless advocacy of them in the Massachusetts Colony 
soon got him into trouble. The story of his banishment in 1635 
is too familiar to need recital here. It has been the occasion of 
much discussion and controversy— with denunciation, sarcasm, 
and ridicule on one side, and countercharge, resentment, and 
palliation on the other. But we will let the bones of the out- 
spoken and not over-discreet Williams rest under the old apple- 
tree where they were buried, and the ashes of our stern and 
prudent Puritan forefathers remain undisturbed in their last 
resting-place. It was when Roger Williams was baptized by 
Ezekiel Holliman, and he in turn baptized Holliman and eleven 
others, in 1639, that the first Baptist church in this country was 
formed. Williams's connection with it Avas brief. Questions 
arose in his mind as to the validity of his baptism, and he left 
the church and became a " Seeker." Whether the church itself 
had continuous existence is a matter of dispute. Another church 
was organized in Newport, R. I., in 1644, which lays claim to 
being the oldest Baptist church in America. It is thus seen that 
the Baptists in America have no direct historical connection with 
those in the old country. Roger Williams and his followers es- 
tablished a colony in Rhode Island where religious toleration 
was fully granted. Baptists are wont to make much of their 
early teaching and practice of religious freedom. There was 
found a considerable following of the Baptist views,— the first 
president of Harvard College, Henry Dunster, was a Baptist,— 
but their spread was amid great persecution. "Massachusetts 
banished and whipped them. New York fined, imprisoned, and 
banished them. Virginia cast them into prison for preaching the 
gospel and even for hearing it. The first church established in 



322 



CORNER-STONES OF FAITH 



Maine was so harried by violence, fines, and imprisonments that 
it was broken up. Milder treatment was experienced in some 
of the colonies, notably in Pennsylvania, Maryland, and South 
Carolina ; and in the latter State Baptists increased rapidly." * 
Up to the time of the Revolution the Baptists were not very 
numerous in the colonies ; but from that time on, and especially 
after religious liberty was granted, their growth was marked and 




Landing of Roger Williams at Providence (1636). 



rapid. Associations of churches were formed in different locali- 
ties as the churches multiplied, but a general organization was not 
made until 1814. In that year was organized the General Con- 
vention, primarily for the purpose of carrying on foreign mis- 
sionary work, brought about by the change of views of Judson 
and Rice, who had been sent out by the American Board of Com- 

* "Concise Dictionary of Religious Knowledge," article "Baptists." 



THE BAPTISTS 323 

missioners for Foreign Missions (Congregational). On the voy- 
age to India, by private study, they adopted Baptist principles, 
and were baptized by Ward on their arrival there. The result 
of their letters and a visit of Rice to this country was the com- 
ing together of the General Convention. This gave more unity 
and impetus to the Baptist ?cause. The convention met there- 
after every three years, and is therefore known as the Triennial 
Convention. The attention of the convention was very early 
directed to the need of a better-educated ministry, for in many 
places there were uneducated and unsalaried ministers. The 
success of such men in arousing the feelings and creating an 
excitement gave them a prestige in certain quarters. The bet- 
ter carrying on of the work of the denomination brought about 
the formation of State conventions at different times as they 
could be effected ; and these, with the general body, made wise 
provision for an educated ministry and the diffusion of know- 
ledge. Brown University had been established, but Hamilton 
College and Columbian College and other institutions were a re- 
sult of the new movement. The Baptist family was not without 
its dissensions and divisions, which will be mentioned later. 

2. Organization.— The government of the Baptist churches 
is of the Independent or Congregational type. Each local con- 
gregation governs its own affairs. In this respect they are 
identical with the Congregationalists, Disciples, and Christians. 
They have associations, conventions, and congresses, but simply 
for fellowship and discussion, and without ecclesiastical authority. 
Councils ordain and install ministers, and recognize new churches. 
While each congregation is independent in its action, they are 
bound together by these fellowshipping bodies, which are com- 
posed of pastors and delegates from the churches. The denomi- 
nation acts as one body in missionary, educational, and like 
enterprises, through organized boards and conventions. Each 
church, has its pastor and deacons, who have charge of the 
spiritual affairs of the church, and its board of trustees, who 
have charge of the property, all subject to the action of the 



324 



CORNER-STONES OF FAITH 



church. Members are received and dismissed by vote of the 
local church. It is a simple democracy. 

3. Teaching.— The teaching of the Baptists maybe charac- 
terized in the main as a somewhat liberal Calvinism. There 
being no centralized authority, the Baptists have no formally 
adopted creed or confession for the denomination. Each church 




! ^v 



First Baptist Church, Providence, R. I. 
Founded by Roger Williams. 



is at libertjr to formulate or adopt its own articles of belief— a 
liberty that is not abused; but evangelical, and, for the most 
part, Calvinistic teachings are followed. They accept the Bible 
as the only infallible rule of faith and practice. The point of 
departure in their teaching is that only believers are to be bap- 
tized, and that baptism is the immersion of the believer in water. 



THE BAPTISTS 325 

Baptists claim as their distinctive feature that the church of 
Christ is a spiritual body consisting only of such as have given 
creditable evidence of regeneration and have been baptized on 
profession of faith. This regenerate membership, and not the 
rejection of infant baptism or the mode of baptism, it is insisted, 
is the most fundamental teaching with them; and yet, when 
plans of union are on foot, it is the matter of immersion that is 
urged. This must still serve in large measure to characterize 
them. For the most part, they limit their fellowship in the 
celebration of the Lord's Supper to those who have been bap- 
tized, i.e., immersed. Not a few are opposed to this " close com- 
munion." The essential elements of a Baptist church are thus 
set forth : " The Bible for its creed ; believers who have been 
duly baptized (immersed) on their personal profession for its 
members; democracy, clergy and laity exercising equal rights, 
for its government ; and an upright life, full of good works to- 
ward all men, for its ritual and vindication."* 

4. Worship.— The worship of the Baptist churches is non- 
liturgical, resembling that of the Congregationalists, the Presby- 
terians, and others. They observe the two ordinances, baptism 
and the Lord's Supper. Mid-week prayer services are held by 
them. Members from other churches are not received if they 
have not been immersed, unless they submit to that ordinance. 
As has been intimated before, the Baptists carry on a large and 
important missionary and educational work at home and abroad. 
The foreign missionary work is under the direction of the Ameri- 
can Baptist Missionary Union, which was organized in 1845 
after the withdrawal of the Southern Convention. They have 
missions in Burma, India, China, Japan, Africa, and elsewhere. 
The home missionary work is carried on by the American 
Baptist Home Mission Society. The Education Society was or- 
ganized in 1888. The Baptists have a number of large and im- 
portant educational institutions more or less closely connected 
with them, among them Brown University, the University of Chi- 

* Lorimer, "The Baptists in History," p. 78. 




Erected 1877. 
feet in height, 
purely ideal. 



Roger Williams Monument, Providence, R. I. 

Is twenty-seven feet high, crowned by a statue seven and one-half 
As no genuine portrait of Roger Williams exists, this likeness is 



THE BAPTISTS 



327 



eago, Colgate University, the University of Rochester, Crozier 
Theological Seminary, and Newton Theological Institution. The 
American Baptist Publication Society, located in Philadelphia, 
is among the largest publishing-houses in the country. While 
the young people of many of their churches are connected with 




Rev. Adoniram Judson, D.D. (1788-1850). 
First American Foreign Missionary. 



the Christian Endeavor movement, there has been formed the 
Baptist Young People's Union, to which a large number belong. 
In 1844 there occurred a split in the Baptist denomination 
growing out of the antislavery agitation, and the convention of 
Southern Baptists was formed in May, 1845. These churches 



THE BAPTISTS 



329 



of the South are identical in organization, teaching, and worship 
with the churches of the North. They carry on their missionary 
work through their General 






Convention. Their most in- 
teresting foreign work is that 
in Cuba, but besides this they 
have other important enter- 
prises. 

Another body, and numer- 
ically the largest of the Regu- 
lar Baptists, is the Colored 
Baptists. Before emancipa- 
tion they had some churches 
of their own, going as far 
back as the formation of 
the First African Baptist 
Church of Savannah,Ga., in 
1788. But it was after their 
freedom that they became in- 
dependent and their remark- 
able growth began. In teach- 
ing and polity they are the 
same as the above ; but their 

worship is more demonstrative, especially among the ignorant. 
They carry on a missionary work in Africa. Their missionary 
and educational work is done through the National Baptist Con- 
vention, a recently consolidated body with three departments. 

Besides the above Regular Baptists, the following separate 
bodies should be mentioned : 

The Freewill Baptists, or, as they prefer, the Free Baptists, 







Oliver Holden. 
Composer of " Coronation." 



* This memorial tablet and bas-relief portrait of Oliver Holden, composer 
of "Coronation," first sung in 1793, was erected by the Unitarian Society and 
placed in the old parish church at Shirley, Mass., of which at one time he 
was connected. He was one of the first to organize the Baptist church in 
Charlestown, Mass., and "gave the land for a meeting-house." He was the 



330 



CORNER-STONES OF FAITH 



date from 1780, when their first church was formed in New Dur- 
ham, N. H., by Benjamin Randall, who was formerly a Congre- 




Samuel F. Smith. 
Author of "My country! 'tis of thee." 

gationalist. They are Congregational in government, hold to 
baptism by immersion, and are Arminian in theology, teaching 

author of some of our best church hymns and tunes ; the following is found in 
many of the hymnals of the present day : 

" They who seek the throne of grace, 
Find that throne in every place ; 
If we live a life of prayer, 
God is present everywhere. 

"In our sickness or our health, 
In our want or in our wealth, 
If we look to God in prayer, 
God is present everywhere." 



THE BAPTISTS 331 

a general atonement and the free will of man to accept or reject 
Christ. The separation occurred when more rigid Calvinistic 
views were held than now. The Freewill Baptists are " open- 
communion ists." Their first General Conference convened in 
1827; they also have yearly and quarterly conferences, which 
have advisory and admonitory powers. In 1841 they were joined 
by the Free-communion Baptists of New York. They sustain a 
vigorous mission work in India, besides other work. Hillsdale 
College in Michigan and Bates College in Maine, connected with 
which is Cobb Divinity School, are their leading institutions. 

The Original Freewill Baptists, found in North and South 
Carolina, are in substantial agreement with the foregoing. They 
are Arminian Baptists. The observance of the communion 
and the washing of the saints' feet are usually held by them 
quarterly. 

The Seventh-day Baptists, at first called Sabbatarian Bap- 
tists, date back to 1671, when their first church was established 
in Newport, R. I., by Stephen Mumf ord. Their General Conference 
was formed in 1806. It has the right to exclude churches out of 
harmony, but the government of the church in the main is Con- 
gregational. The conference appoints boards for the administra- 
tion of the work of the denomination. Their distinctive teaching 
is that the seventh day of the week, and not the first, should 
be observed as the Sabbath. They carry on some missionary 
work. Their leading institution and headquarters are at Alfred 
Center, N. Y. 

The General Baptists are another body in essential agree- 
ment with the Freewill Baptists. They are found principally in 
Indiana, Illinois, Kentucky, and Missouri. Their first organiza- 
tion in that region was in 1824, but there had been General Bap- 
tists in England and in New England and in the South. 

The Anti-mission Baptists, also called Primitive or Old School 
Baptists, used to be known as " Hard-shell Baptists." They sepa- 
rated from the Regular Baptists early in this century. They hold 
hyper-Calvinistic doctrines, and are opposed to missions, Sunday- 
schools, and all ll contrivances which seem to make the salvation 



332 COBNER-STONES OF FAITH 

of men depend on human effort." They are found almost ex- 
clusively in the Southern States and chiefly in the country 
regions. 

The Six-principle Baptists had their origin among the early 
members of the church at Newport, R. I., who adopted the six 
principles found in Hebrews vi. 1, 2, viz. : repentance from dead 
works, faith toward God, baptism, laying on of hands, resurrec- 
tion from the dead, eternal judgment. A small remnant, less 
than a thousand, now exist. They are found, for the most part, 
in Rhode Island. 

The Separate Baptists, formerly more numerous and impor- 
tant than at present, are found only in Indiana. They arose 
during the preaching of Whitefield in the last century. They 
believe in a general atonement and are free-communionists. 

The United Baptists are what are left of the union of the 
Separate and Regular Baptists about a century ago. Their 
teaching is a moderate Calvinism. They believe that feet-wash- 
ing ought to be practised by all baptized believers. They are 
close-communion Baptists. 

The Baptist Church of Christ is another moderate Calvinistic 
and small body dating back to the beginning of this century. 
They teach a general atonement, and they believe that washing 
of believers' feet, as well as baptism and the Lord's Supper, are 
to be observed until Christ's second coming. The majority are 
found in Tennessee. 

The Old Two-seed-in-the-Spirit Predestinarian Baptists 
are an obscure body found mostly in the Southwest. They be- 
lieve in " two seeds"— one implanted in man at the fall, which is 
the seed of death, the other given by the Holy Spirit to those 
who are called. There are various differences among them and 
some variations in their name. 

The student is referred to the following works on the Baptists : 
" History of the Baptist Churches in the United States," Pro- 
fessor A. H. Newman (American Church History Series, with an 



THE BAPTISTS 333 

excellent bibliography. New York, Christian Literature Com- 
- pany, 1894). 

" History of the Baptists of New England/' Backus. 

" History of the Baptists," Dr. Thomas Armitage (New York, 
1887). 

" A Short History of the Baptists," Henry C. Vedder (Phila- 
delphia, 1892). 

Article by the same in " Concise Dictionary of Religious Know- 
ledge." 

" The Baptists in History," G. C. Lorimer (Boston, Silver, Bur- 
dett & Co., 1893). 

" History of the Freewill Baptists," Stewart. 

For statistics see Appendix. 




Calvary Baptist Church, Fifty-seventh Street and Sixth Avenue, New York. 
Organized 1846. Present edifice erected in 1883. 



WHY AM I A BAPTIST? 

BY THE REV. ROBERT STUART MAC ARTHUR, D.D., 

Pastor of Calvary Baptist Church, New York City 

THE question, " Why am I a Baptist VI should answer by say- 
ing that it is because I believe that Baptist doctrines are the 
doctrines of the New Testament as interpreted alike by the high- 
est scholarship and by the understanding of unlearned but devout 
readers ; and, furthermore, because these doctrines are in many 
respects in harmony with the views adopted by the best thought 
of to-day, whether in the churches or without. If one were asked 
to state the fundamental idea of the Baptists, he might give it as 
this : personal faith in the Lord Jesus alone saves the soul ; or, 
stating the thought negatively in its relation to baptism, baptism 
will not make a man a Christian. He might also enlarge the 
thought by saying, obedience to the will of Christ as expressed 
in the inspired Scriptures, including personal faith in Christ as 
the ground of salvation, baptism into the name of the Trinity as 
the profession of that faith, and loyalty to Christ in all other 
things which He has commanded. A Christian should, of course, 
be baptized, as a soldier should put on a uniform ; but as it is 
not putting on the uniform which makes a man a soldier, so it is 
not baptism that makes a man a Christian. The man puts on 
the uniform because he is already a soldier ; and so a man should 
be baptized when he has become a Christian. A true church, 
therefore, consists of truly regenerated persons who have been 
baptized on the profession of their faith. Thus Baptists refuse 

335 



336 



CORNER-STONES OF FAITH 



to give baptism to unconscious infants. They baptize only those 
whom they believe to have already become Christians— only those 
who show evidence of having met with an internal spiritual 
change. 

Till a recent date the idea that baptism will not make one a 
Christian was distinctively a Baptist doctrine. In the middle 

ages all but Baptists 
held the doctrine of 
baptismal regenera- 
tion. If one had been 
baptized it was as- 
sumed by most church- 
men that he had been 
made a Christian, and, 
without any demand 
for evidence that he 
was changed in char- 
acter, he was admitted 
to all the rights of the 
church. This is true, 
for the most part, 
among the Roman 
Catholics, Episcopali- 
ans, and Lutherans of 
to-day, and to some de- 
gree even among those 
who claim to be more 
evangelical. All who 
were baptized in infancy are considered to be Christians, though 
they show no evidence whatever of an internal spiritual change. 
The rapid growth of Baptist churches in modern times results 
from a more general discarding of the doctrine that baptism will 
make a man a Christian. Evangelical revivals, like those of the 
days of Edwards and Whiteneld, or like those which follow Mr. 
Moody's preaching, add greatly to Baptists' numbers. When 




Rev. Robert Stuart MacArth.ur, D.D. 



WHY AM I A BAPTIST? 337 

Mr. Moody says that baptism will not make a man a Christian, 
that no man is a Christian till he has truly repented of his sins 
and exercised personal faith in Jesns Christ, people immediately 
ask, "Why, then, should infants be baptized?" 

Baptists adopt the principle that as no man puts on the 
military uniform till he has already enlisted as a soldier, so no 
one should be baptized till he has already repented and believed 
and become a Christian. 



THE NEW TESTAMENT PRINCIPLE 

Now, the Baptist principle is the New Testament principle. 
When certain Pharisees asked John the Baptist to baptize them, 
he told them they must bring forth fruits meet for repentance 
— that baptizing them would not make them holy men ; that they 
must first give evidence of repentance and then they could be 
baptized. First belief, then baptism, and then the Lord's Supper. 
This is the New Testament order, and this is the order of the 
Baptist churches still. This Baptist idea that baptism will not 
make a man a Christian, that it is unreasonable to baptize him 
till he has already met with a change of heart, commands the 
approval of all sensible men outside of the church, and it is being 
rapidly adopted by all the more evangelical religious bodies. 
These churches must make more of infant baptism, or less. 

There is absolutely no place for infant baptism in an evangel- 
ical system of theology. Those who believe in baptismal regen- 
eration are logical though unscriptural ; those who do not so 
believe and who practise infant baptism are both illogical and 
unscriptural. Many evangelical churches are beginning to real- 
ize their inconsistency. Not near so many infants are baptized 
among the Presbyterians, Congregationalists, and Methodists 
as among the Roman Catholics, Episcopalians, and Lutherans. 
Why is this ? It is because, while the last-named churches still 
adhere to the doctrine of baptismal regeneration, the former, for 
the most part, have abandoned it, and they are coming more and 



338 CORNER-STONES OF FAITH 

more to see that if baptism will not make a child a Christian, 
there is no reason for baptizing the child. 



AUTHORITIES AGAINST INFANT BAPTISM 

I unhesitatingly assert that there is not in the New Testament 
a single command for or example of infant baptism. If there 
were, it conld easily be found, but no one yet has made this dis- 
covery. How can men who adopt the f anions dictum of Chilling- 
worth, " The Bible, and the Bible only, the religion of Protes- 
tants/' practise infant baptism f In so doing they at once depart 
from their fundamental principle; they cannot successfully 
antagonize the " churchianity " and traditionalism of the Church 
of Rome. Secular common sense and the evangelical religious 
thought of to-day are in this respect in harmony with the New 
Testament. The scholarship of the world is in agreement with 
this view. Many more authorities might be cited, but the follow- 
ing are sufficient : 

Luther says : "It cannot be proved by the sacred Scriptures 
that infant baptism was instituted by Christ or begun by the 
first Christians after the apostles." * 

Neander says : " Baptism was administered at first only to 
adults, as men were accustomed to conceive of baptism imd faith 
as strictly connected. We have all reason for not deriving infant 
baptism from apostolic institution." f 

Professor Lange says : " All attempts to make out infant bap- 
tism from the New Testament fail. It is totally opposed to the 
spirit of the apostolic age and to the fundamental principles of 
the New Testament." £ 

Dr. Hanna says : " Scripture knows nothing of the baptism of 
infants." § 

* "Vanity of Infant Baptism," Part II., p. 8. 

t "Church History," vol. L, p. 311; "Plant and Train," vol. i., p. 222. 

t "Infant Baptism," p. 101. 

§ "North British Beview," August, 1852. 




Adoniram Judson Memorial Church, Washington. Square, New York. 
Organized September, 1838. 



340 CORNER-STONES OF FAITH 

Tertullian is the first who mentions the custom, and he opposes 
it. This was at the close of the second century, or about a.d. 200. 
His opposition to it proves two things : first, that it was in occa- 
sional use, at least; second, that it was of recent origin, since 
had it been long used some earlier record of it could be found.* 

"All students of ecclesiastical history know that at an early 
period corruptions perverted Christian faith and practice. 
Among these, one of the earliest was that of an undue efficacy 
attributed to baptism. Its sanctity was so exalted that it was 
believed to have power to wash away sins and cleanse the soul 
for heaven. By it the sick were supposed to be prepared for 
death, and salvation made more certain by its efficacy. Anxious 
parents, therefore, desired their dying children to be thus pre- 
pared— 'washed in the laver of regeneration,' as it was termed 
—that they might be sure of salvation. And here came in that 
pernicious error of 'baptismal regeneration,' which gave rise to 
infant baptism, and which has through all these ages clung with 
more or less pertinacity to the clergy and laity of all churches 
which have practised it." t 

Professor Lange's words are weighty, and should be carefully 
pondered by Protestant defenders of this papal emanation. He 
says : " Would the Protestant Church fulfil and attain to its final 
destiny, the baptism of new-born children must of necessity be 
abolished. It has sunk down to a mere formality, without any 
meaning for the child." J 



BAPTISM NOT NECESSARY TO SALVATION 

Another statement of the Baptist principle is this : baptism is 
not necessary to salvation. The assertion sometimes made that 
Baptists hold that no man can be saved unless he is baptized 
is the falsest, absurdest, most idiotic declaration that ever was 

* Neander, "Church History," vol. i., p. 311. 

t Dr. Edward S. Hiseox. t "History of Protestantism," p. 34. 



WHY AM I A BAPTIST? 341 

made in ecclesiastical controversy. It is difficult to speak with 
courtesy of such ignorance or malice. The very reason why 
Baptists practise baptism and not some substitute for it, such as 
pouring or sprinkling, is the fact that they hold that baptism is 
in no way essential to salvation. The history of the matter is 
this : the baptism of the apostolic churches was immersion, if the 
tautology of the expression may be permitted. So say Luther, 
Calvin, and Wesley ; so say all standard church historians, as Dr. 
Philip Schaff, Dean Stanley, Neander, Hase, Guericke, and Kurtz. 
On this point there is absolutely no difference of opinion among 
specialists in church history. No writer worthy of being classed 
with the historians named would dissent from their position. 
There is no proof that sprinkling was ever practised before the 
middle of the third century. Take the following among many 
other learned witnesses to the meaning of baptism : 

Grimm's " Lexicon of the New Testament," which in Europe 
and America stands confessedly at the head of Greek lexicog- 
raphy, as translated and edited by Professor Thayer, of Harvard 
University, thus defines baptizo: " (1) To dip repeatedly ; to im- 
merse, submerge. (2) To cleanse by dipping or submerging. (3) 
To overwhelm. In the New Testament it is used particularly 
of the rite of sacred ablution, first instituted by John the Bap- 
tist, afterward by Christ's command received by Christians and 
adjusted to the contents and nature of their religion, viz., an im- 
mersion in water, performed as a sign of the removal of sin, and 
administered to those who, impelled by a desire for salvation, 
sought admission to the benefits of the Messiah's kingdom. With 
eis to mark the element into which the immersion is made ; en 
with the dative of the thing in which one is immersed." 

Professor Moses Stuart, one of the ablest scholars America has 
produced, declared: " Baptizo means to dip, plunge, or immerse 
into any liquid. All lexicographers and critics of any note are 
agreed in this." * 

"The Greek language," as Dr. Hiscox has said, "is rich in 

* "Essay on Baptism," p. 51 ; "Biblical Repository" (1833), p. 298. 



342 CORNER-STONES OF FAITH 

terms for the expression of all positive ideas and all varying 
shades of thought. Why, then, did our Lord in commanding, 
and His apostles in transmitting His command to posterity, use 
always and only that one word baptizo to describe the action, and 
that one word baptism a to describe the ordinance to which He 
intended all His followers to submit ? The word louo means to 
wash the body, and nipto to wash parts of the body; but these 
words are not used, because washing is not what Christ meant. 
Bantizo means to sprinkle, and if sprinkling were baptism this 
would have been the word above all others ; but it was never so 
used. Keo means to powr; but pouring is not baptism, and so 
this word was never used to describe the ordinance. Katharizo 
means to purify, but is not used for the ordinance. The facts are 
clear and the reasoning conclusive." 

John Calvin, the great theologian, scholar, and commentator, 
whom Scaliger pronounced the most learned man in Europe, 
says : " From the words of John (iii. 23) it may be inferred that 
baptism was administered by John and Christ by plunging the 
whole body under water." * 

Luther, the great German Reformer, says : " The term l bap- 
tism' is Greek; in Latin it may be translated mersio, since we 
immerse anything into water that the whole may be covered with 
the water."! 

Melanchthon, the most scholarly and able co-laborer with 
Luther, says : " Baptism is immersion into water, with this admi- 
rable benediction." % 

Adam Clark, the great Methodist commentator, says : " Allud- 
ing to the immersions practised in the case of adults, wherein the 
person appeared to be buried under the water as Christ was 
buried in the heart of the earth." § 

Frederick Meyer, one of the ablest and most accurate exegetes 

* Commentary on John iii. 23. 
t Works, vol. i., p. 71 (Wittenberg edition, 1582). 
X Melanchthon, Catechism (Wittenberg, 1580). 
§ Commentary on Colossians ii. 12. 



WHY AM I A BAPTIST? 343 

of the present age, says: " Immersion, which the word in classic 
Greek and in the New Testament ever means." * 

Dean Alford says : " The baptism was administered by the im- 
mersion of the whole person." f 

Dr. Schaff, the well-known church historian, says : " Immersion, 
and not sprinkling, was unquestionably the original form. This 
is shown by the very meaning of the words baptizo, baptisma, and 
baptismoSj nsed to designate the rite." $ 

Dean Stanley, the distinguished scholar and historian of the 
Oriental Church, says : " The practice of the Eastern Church, and 
the meaning of the word, leave no sufficient ground for question 
that the original form of baptism was complete immersion in the 
deep baptismal waters." § 

Professor Fisher, of Yale College, the accomplished scholar 
and historian, says of the apostolic age : " The ordinary mode of 
baptism was by immersion." \\ 

John Wesley, the celebrated founder of Methodism, says : 
" l Buried with Him/ alluding to the ancient manner of baptizing 
by immersion." fl 

Neander says : " In respect to the form of baptism, it was, in 
conformity to the original institution and the original import 
of the symbol, performed by immersion, as a sign of entire bap- 
tism into the Holy Spirit, of being entirely penetrated with the 
same." ** 

Schaff says : " Finally, so far as it respects the mode and man- 
ner of outward baptizing, there can be no doubt that immersion, 
and not sprinkling, was the original normal form." ft 

Pressense says : " Baptism, which was the sign of admission 
into the church, was administered by immersion. The convert 

* Commentary on Mark vii. 4. t Greek Testament, Matt. iii. 6. 

X "History of the Apostolic Church," p. 488 (1851). 

§ "History of the Eastern Church," p. 34. 

|| "History of the Christian Church," p. 41. 

IT Note on Romans vi. 4. 

** "Church History," vol. i., p. 310 ; also "Plant and Train," vol. L, p. 222. 

tt "History of the Apostolic Church," p. 488. 



344 CORNER-STONES OF FAITH 

was plunged beneath the water, and as he rose from it he received 
the laying on of hands." * 

Kurtz says : " Baptism took place by a complete immersion." f 

In regard to the teaching of the New Testament touching 
alike the subjects and the act of baptism, the scholars of the 
world are practically unanimous. The way that infant baptism 
and substitutes for baptism came to be practised is easily stated. 
The idea had erroneously arisen that no one could be saved with- 
out baptism ; and when a man was converted on a dying bed 
when too sick to be baptized,— that is, immersed,— the question 
arose as to what should be done. The idea was advanced that in 
such a case of necessity it would suffice to pour water on him. 
Thus the use 1 of pouring and sprinkling came in with the unscrip- 
tural, unreasonable, and dangerous doctrine that baptism was 
essential to salvation. At first they were used only in cases of 
necessity. In the Greek Church immersion is still the standard 
of baptism. It continued such in the Roman Catholic Church 
for over a thousand years. 

Immersion was the usage in the Church of England down to 
the time of the Reformation, and is still prescribed in the Prayer- 
book. But pouring and sprinkling, from their greater con- 
venience, came to be used more and more, till they finally largely 
supplanted baptism. But their use would never have been 
thought of but for the superstitious and abominable idea that a 
man's soul would be lost if he died without baptism. Now, the 
Baptist declares that baptism is not necessary to salvation. He 
thinks a Christian should be baptized ; he thinks a Christian who 
can obey Christ in this ordinance, and refuses to be obedient, 
may imperil his salvation ; but he does not think it is a thing 
indispensable in all circumstances. 

Therefore the Baptist says that if a Christian can be baptized 
according to apostolic usage and divine command he should be ; 
but if a man is converted on a dying bed, when he cannot be 

* "Early Years of Christianity," p. 374. 
t "Church History," p. 41. 



WHY AM I A BAPTIST? 345 

baptized, let him die without baptism. If a man's physical con- 
dition makes it impossible to obey the command, in his case it is 
not binding. The thief on the cross could not obey this com- 
mand; still Jesus promised him Paradise that very day. A 
Baptist does not consider that he is ever at liberty to use a human 
substitute, such as pouring or sprinkling, for the divine command 
of baptism. Not considering baptism to be essential to salvation, 
he is not troubled at the idea of a convert's dying without bap- 
tism, when it is not possible for him to receive it. It has been 
said that Baptists make too much of baptism; but in fact no 
religious body, except the Quakers, make so little of it as they. 
And the reason why they do not practise pouring and sprinkling 
as well as baptism (immersion) is because it does not trouble 
them in the least to let a convert who cannot yield obedience in 
baptism die unbaptized. 

Their adherence to baptism, which in rare cases cannot be ad- 
ministered, shows that they are not in the least " ritualistic," but 
have very low ideas as to the necessity of baptism. They, how- 
ever, regard Jesus Christ as the only King and Lawgiver in Zion, 
and His Word as the sole authority in all matters of faith and 
practice j and so they observe baptism as He commanded and as 
the apostles practised and taught. And now this Baptist doc- 
trine, that baptism is not necessary to salvation, the idea that a 
man's soul will not be lost even though he dies unbaptized, is a 
doctrine which not only is supported by the Bible, but is one 
which commands the respect of men outside the church. The 
Baptists are not medievalists, but they are the especial exponents 
of biblical and also of nineteenth-century ideas. 

RELIGIOUS LIBERTY 

Another point in which Baptists are the exponents both of New 
Testament and modern ideas is their doctrine of religious free- 
dom, the tenet that the civil magistrate has no authority over a 
man's religious creed and usage. This was originally a distine- 



346 CORNEK-STONES OF FAITH 

tively Baptist idea. For this idea they have again and again 
shed their blood. It is not long since that if a man advanced the 
doctrine of religions freedom it was known thereby immediately 
that he was a Baptist. Baptists have been mnch praised for 
having first preached this great doctrine, now held universally in 
our own country and increasingly in other lands; but this doc- 
trine is merely a logical deduction from the fundamental Baptist 
principle. 

In the Jewish nation, and, for that matter, in ancient Gentile 
nations, as, for instance, the Roman empire, the church and the 
state were one. The Jewish high priest was a civil officer, and 
the Roman emperor was pontifex maxim us. The civil and the 
ecclesiastical governments were identical, or at least organically 
affiliated ; and of course the magistrate had authority in matters 
of religion. And in the middle ages the prevalence of the doc- 
trine of baptismal regeneration, and the consequent nearly uni- 
versal baptism of infants, made every child not only a citizen, 
but also a member of the church. Thus church and state became 
again identical, or at least conterminous ; and the civil magistrate 
became the servant of the church as well as the state. 

The logical development of Baptist principles led to the great 
doctrine of religious freedom. A moment's thought will show 
that there is no ground for saying that the only reason why 
Baptists did not persecute, as did others, was because they did 
not have the power so to do. They often had occasion to speak 
on this subject. For instance, one Thomas Van Imwalt, a Baptist 
confessor in the Tyrol, when examined in prison, was asked 
whether, in case his people had the power, they would not force 
their doctrine on all nations, and answered : " No ; for it would 
be foolish for them to endeavor to bring any one to belief by 
force, for God will accept only a willing and unconstrained 
heart." They saw that, while a man might by force be brought 
to baptism and the Lord's Supper, he could not by force be 
brought to believe. As they believed that it was not baptism 
and other ceremonies, but only unconstrained belief, that made 



WHY AM I A BAPTIST? 347 

a man a Christian, they saw that it was impossible to make a 
man a Christian by force, and so they never attempted it, even 
when they had the power. 

SALVATION OF INFANTS 

There is a doctrine now held by all intelligent Christians which 
formerly was set forth by Baptists alone, namely, the doctrine 
of the salvation of all who die in infancy. It is only in very 
recent times that this doctrine has been generally held. It was 
not very long ago that if a man said the dying infant of a heathen 
or Turk was saved, all who heard him knew at once that he was 
a Baptist. But this doctrine, denied by others, was adopted by 
Baptists as a logical outcome of their fundamental principle. 
The doctrine that baptism wrought salvation led to the so-called 
baptism of infants. Infant baptism would never have been 
thought of but for this doctrine of baptismal regeneration. This 
doctrine is the root of which infant baptism is the fruit, and its 
story is one of the most fearful the student of history anywhere 
finds. 

In Lecky's "History of Rationalism" occur the following 
burning lines : " According to the unanimous belief of the early 
church, all who were external to Christianity were doomed to 
eternal damnation, and therefore even the new-born infant was 
subject to the condemnation unless baptism had united it to the 
church. At a period which is so early that it is impossible to 
define it, infant baptism was introduced into the church. It was 
universally said to be for the remission of sins ; and the whole 
body of the fathers, without exception or hesitation, pronounced 
that all infants who died unbaptized were excluded from heaven. 
All through the middle ages we trace the influence of this doc- 
trine in the innumerable superstitious rites which were devised 
as substitutes for regular baptism. Nothing, indeed, can be 
more curious, nothing can be more deeply pathetic, than the 
record of the many ways by which the terror-stricken mothers 



348 CORNEE-STONES OF FAITH 

attempted to evade the awful sentence of their church. Some- 
times the baptismal water was sprinkled upon the womb ; some- 
times the still-born child was baptized, in hopes that the Almighty 
would antedate the ceremony. These and many similar prac- 
tices continued all through the middle ages, in spite of every 
effort to extirpate them ; and the severest censures were unable 
to persuade the people that they were entirely ineffectual, for the 
doctrine of the church had wrung the mother's heart with an 
agony that was too poignant even for that submissive age to bear. 
Weak and superstitious women, who never dreamed of rebelling 
against the teaching of their clergy, could not acquiesce in the 
perdition of their offspring, and they vainly attempted to escape 
from the dilemma by multiplying superstitious practices or by 
attributing to them a more than orthodox efficacy." 

To illustrate Mr. Lecky's remarks, we may quote from the 
decrees of a synod at Cologne in 1280 a.d. After prescribing 
immersion as the only regular baptism (as it was in the Roman 
Catholic Church for more than a thousand years) it goes on to 
say : " But in case there is fear that an infant will die before it is 
born, if the head of the infant . . . some one shall pour water 
over the head, saying, ' I baptize thee,' etc." It will not be denied 
that the Caesarean operation has often been performed in Roman 
Catholic countries, and occasionally in other countries, that the 
child may be saved by baptism even though the mother should 
die, her eternal safety being already secured. One does not like 
to refer to matters of this delicate nature ; but it is time that 
the superstitions and barbarities which are thus connected with 
infant baptism were rebuked with great plainness of speech, as 
unworthy even of the most degraded heathen. Some have called 
infant baptism a beautiful ceremony. But in fact it is the 
efflorescence of a most gross superstition, and, viewed in the light 
of church history, it is only horrible and repulsive. As the little 
infant is borne in its gay robes down the aisle, the language of 
the ceremonial is that, except some drops of water be sprinkled 
on its forehead, that beautiful little being would writhe in the 



WHY AM I A BAPTIST? 349 

flames of hell. Who dare, even in symbol, teach so horrible a 
doctrine ? How can a few drops of water, or an ocean, change 
the child's relations to God ? In any case, the child has no more 
penal sin than a rose or a snowflake. 

The doctrine that all dying in infancy are saved was first 
tanght by the Baptists. They held that not only an adult believer 
would be saved, though he died without baptism, but that all 
dying in infancy were saved. This doctrine continually appears 
in the charges against Baptists who were put to death for their 
faith. For instance, Henry Craut, Justus Mueller, and John 
Peisker were beheaded at Jena in 1536, not by Roman Catholics, 
but by their Protestant brethren the Lutherans. Among their 
announced views was the doctrine that " all infants, even those 
of Turks, Gentiles, and Hebrews, are saved without baptism." 
The first time this doctrine appears in a non-Baptist creed, it is 
mentioned only to be condemned. The Augsburg Confession of 
1530 says : " Damnant Anabaptistas, qui improbant baptismum 
puerorum et affirmant pueros sine baptismo salvos fieri" (" They 
[the churches putting forth this creed] condemn the Anabaptists 
[a nickname of the Baptists], who reject the baptism of children 
and declare that children are saved without baptism "). 

Even in our own country similar opposition was once mani- 
fested against the Baptist faith. When Clarke, Holmes, and 
Crandall were imprisoned and fined in Boston, Mr. Clarke, when 
standing stripped at the whipping-post, had his fine paid by a 
humane man, who was greatly affected by the sight of a scholar, 
a gentleman, and a divine in such a situation. On asking what 
law of God or men had he (Clarke) broken, Endicott replied to 
Clarke : " You have denied infant baptism, and deserve death." 
Persecution of these who so deny is the natural result of the 
belief which led to the practice of infant baptism. We again 
affirm that it is a practice contrary to Scripture, even as inter- 
preted by non-Baptist scholars, and also to the sound reason of 
all intelligent men who are not prejudiced by early training and 
one-sided education. 



350 CORNER-STONES 01 FAITH 



SUMMARY 



To sum up, I would say that the fundamental principle of the 
Baptists, and one formerly held by them alone, is that a man's 
salvation depends solely on personal faith in Christ and the re- 
sultant change of inward character, and not on baptism and 
other church ordinances. As a result, they affirm that faith must 
be personal ; that no man can believe for another— no parent for 
a child ; and that therefore the church is not made up of " be- 
lievers and their children," except so far as the children are 
themselves believers. They hold that any other view of the 
church is without the authority of Scripture or common sense. 
They administer baptism only to those who profess faith in Christ 
and give evidence in daily life of having been converted. They 
administer immersion, the act of baptism in the apostolic church, 
and when this is impracticable they let the convert die without 
baptism. Holding that a man is not made a Christian by bap- 
tism and other outward acts, but only by a change in his spiritual 
nature, which cannot be brought about by force, they therefore 
insist that no outward force or form shall be used to make men 
Christians, and that the civil magistrate shall confine himself 
entirely to civil affairs, not interfering in purely religious matters. 
Holding that baptism is not necessary to salvation, they hold 
that not only believing adults, but also all who die in infancy, 
even heathen children, are saved. 

These ideas, which not very long ago were held by Baptists 
alone, are now held by the most enlightened men outside the 
Baptist ranks, and I consider them also the teachings of the New 
Testament. This is another reason " why I am a Baptist." 

If I take the Bible only as my guide I must be a Baptist ; if I 
discard it, and take the traditions of men, I could not consistently 
stop until I had reached Rome. But I am not likely to start on 
that downward grade. If I were not a Baptist, logically I should 
have to be a Roman Catholic. The Catholics are perfectly con- 



WHY AM I A BAPTIST? 351 

sistent, but unscriptural. Grant their premises, and logically you 
must adopt their conclusions. The Baptists are also consistent 
and at the same time scriptural. Grant the Baptist premise, and 
you must accept the Baptist conclusion. But the Congrega- 
tionalists, the Methodists, the Presbyterians, and the Episcopa- 
lians are not consistent. Their position is half Romanist, half 
Baptist. They have no logical standing-ground. There are but 
two consistent and logical positions, one of which is held by the 
Romanists, and the other by the Baptists. Every consistent, 
logical, and unprejudiced thinker will take one or the other. 
Here, on the Word of God, Baptists stand. They are consistent 
Protestants; they antedate existing denominational divisions; 
they are truly apostolic. Baptism is the Catholic and apostolic 
ordinance. Their position is impregnable. Historically, Baptists 
are not Protestants; doctrinally, they are the most consistent 
Protestants. While the Bible stands they shall stand, and the 
" Word of God shall stand forever." God has given them won- 
derful prosperity. They are increasing in the United States 
to-day much faster than the population of this the most rapidly 
populating country in the world. They are in sympathy with 
all progressive American ideas, and at the same time are loyal to 
the Word of God. They love their brethren of all denominations ; 
they are ready to unite with them in all forms of Christian ac- 
tivity. They use constantly the Master's prayer for His disciples : 
" That they all may be one ; as Thou, Father, art in Me, and I in 
Thee, that they also may be one in us." 

If ever there is organic unity, it will begin at the baptistery. 
Every denomination in Protestant Christendom and in the entire 
Roman and Greek churches can agree upon baptism, that is, 
immersion, as taught by our Lord and His apostles. The Greek 
Church, numbering quite 90,000,000 adherents, has ever been a 
stout witness on behalf of baptism ; the Roman Church joyfully 
accepts it ; and all the Protestant churches join hands with these 
two great bodies. On no substitute for baptism can all the de- 
nominations agree. We are not now arguing a point ; we are 



352 COKNER-STONES OF FAITH 

simply stating an incontrovertible fact. Do men really want 
organic Christian union? Are they in earnest when they pro- 
claim this desire? Are they willing to follow Christ into the 
waters of baptism? Are they willing to join hands with their 
brethren in all centuries and in all climes ? Here is the oppor- 
tunity ; here is the truly apostolic and Catholic ordinance. 

If they will but follow apostolic injunction and example, then 
all can say : " We are buried with Him by baptism unto death." 
And then there may be, if it is desired, organic union without 
doing violence to the convictions of any, and in acknowledged 
harmony with the Word of God and its recognized interpreta- 
tions. On but few points is the scholarship of the world so 
nearly a unit as it is in regard to the meaning of the word " bap- 
tism " and as to the practice of the apostles and the early church ; 
it would be easy to fill pages with the names of learned authori- 
ties on all these points ; and the simple-minded disciple of the 
Lord Jesus, with no guide but the New Testament, comes to the 
same conclusion. May the Holy Spirit lead all believers into all 
truth ! 





PIONEERS and FOUNDERS. 

<~L fc - .- _ — + —+ «^ «» <m -»^ «-«* »»«* <— ■*»■ — 



DISCIPLES. 



XII 
THE DISCIPLES AND CHRISTIANS 

THESE two denominations are closely allied to the Baptists 
in that they baptize by immersion. In polity also they are 
the same. 

THE DISCIPLES OF CHRIST 

This denomination is often known as the " Christians/ 7 bnt 
should not be confounded with the body of that name to be 
mentioned hereafter. Sometimes they are called " Campbellites," 
a term, however, that they deem offensive and do not recognize. 
Each one of the Disciple churches is usually called " the Church 
of Christ " in that place. 

1. Origin.— The Disciples look to Thomas Campbell, and 
especially his son Alexander, as the founders of their denomina- 
tion, as do the Baptists to Roger Williams. The Campbells came 
to this country early in the century from Ireland, where they had 
been. " Seceders." Alexander had studied for a time at Glasgow 
University. At first they were associated with the Presbyte- 
rians ; but being convinced that immersion was the proper mode 
of baptism, they became affiliated with the Baptists and were 
immersed. They joined the Redstone (Pa.) Association; but 
shortly after, Alexander Campbell and the church of which he 
was pastor went into the Mahoning (0.) Association. There his 

355 



356 



OOENER-STONES OF FAITH 



teachings and influence prevailed so that, after several churches 
that did not agree had withdrawn, the association was dissolved 
and the new movement was fully started. This was in 1827. 
They were joined about that time by the Rev. B. W. Stone and 
his " Christian " followers. Stone had been a Presbyterian min- 
ister, but, having left that body, was engaged with others in a 
great revival movement in Kentucky, Tennessee, and Ohio. The 

Disciples grew very 
rapidly and have 
continued to do so. 
Many from other d e- 
nominations joined 
them. A potent 
agency in this early 
success was the ex- 
tensive circulation 
of the "Christian 
Baptist/ 7 a monthly 
periodical, in the 
conduct of which, 
as well as in evan- 
gelistic labors, Mr. 
Campbell found an 
able coadjutor in 
Walter Scott, who 
had, like himself, 
been educated for 
the Presbyterian ministry in Scotland. The present numerical 
strength of the Disciples, according to their published reports, is 
not far from 700,000 ; and this is doubtless far below their actual 
numbers, as they have no organized plan for collecting statistics, 
and many churches take little interest in furnishing them. As 
with many other denominations, the Disciples owe their origin 
as much to the ignorance and perversity of their opponents as to 
their own opinions and efforts. Opposition to progress or to new 




First meeting-house of the Disciples in America. 
Built about 1827, near Washington, Pa. 



THE DISCIPLES AND CHRISTIANS 357 

light or new movements has been the cause of the beginning of 
not a few denominations. If there had been less ignorance in 
some quarters among the Baptists, and a more fraternal spirit, 
there would have been less occasion for Campbell's belligerency 
and a strong likelihood that we should not have the Disciples as 
a separate denomination. Strenuous advocacy of hyper-Calvin- 
ism has set in motion several new movements. But we are di- 
gressing. 

2. Organization.— In government the Disciples agree sub- 
stantially with the Congregationalists and Baptists, with the 
exception that the distinction of clergy and laity is repudiated 
in theory. . However, for " the sake of order and efficiency " they 
have elders or ministers and deacons. But all Christians are 
" royal priests of God/' and may baptize, administer the Lord's 
Supper, and do whatever needs to be done. The Disciples have 
district, State, and national assemblies for consultation and co- 
operation in Christian work, but these bodies have no authority 
over the local churches. Members are received into the local 
church by baptism, on a simple confession of belief in Jesus 
Christ as the Son of the living God. Letters of dismissal are 
given, but non-immersed persons are not received unless they 
submit to immersion* 

3. Teaching.— In teaching the Disciples are evangelical, hold- 
ing the generally accepted orthodox teachings of the Arminian 
type. They, however, only ask a simple confession of faith in 
Christ, and believe that the only "divinely authorized creed" is 
this : " I believe in my heart that Jesus is the Christ, the Son of 
the living God, and my Saviour." While accepting the Old Testa- 
ment as inspired and as containing many invaluable lessons in 
righteousness and holiness, yet "as a book of authority to teach 

* Recently a church in Cleveland, O., has received persons that were not 
immersed, the pastor and people believing this to be their Christian privilege 
and obligation. The action is not indorsed by the denomination, and a col- 
lection sent to the Foreign Missionary Society was returned for the above 



358 CORNER-STONES OF FAITH 

us what we are to do, the New Testament alone, as embodying 
the teachings of Christ and His apostles, is our standard." They 
" take the Bible, the whole Bible, and nothing but the Bible, as 
the foundation of all Christian union and communion." With 
them the one essential of baptism and church fellowship is faith 
in Jesus as the divine Lord and Saviour. The Disciples agree 
with the Baptists in holding that immersion is the only proper 
mode of baptism ; but, differing from the Baptists, they claim 
that the believer does not merit nor procure nor earn, but ap- 
propriates in baptism what the mercy of God has provided and 
offered in the gospel. The believer is not baptized because he is 
forgiven, but in baptism he appropriates God's promise of for- 
giveness. This is not the doctrine of baptismal regeneration, 
for forgiveness is something different from regeneration. They 
emphasize the promise, " He that believeth and is baptized shall 
be saved." They, of course, do not baptize infants. 

4. Worship.— The worship of Disciple churches is similar to 
that of other evangelical churches, and is non-liturgical. They, 
however, observe the Lord's Supper on every Lord's day, as " a 
joyful and refreshing feast of love." Mid-week prayer services 
are held by them. They take an active part in the Christian 
Endeavor movement. They have a considerable foreign mis- 
sionary work, carried on by the Foreign Christian Missionary 
Society ; and the work at home is under the direction of the 
General Convention and its boards. They have some thirty col- 
leges and schools of various grades, that are in flourishing con- 
dition. Among these are Bethany College, Kentucky University, 
Hiram College, and Butler University. 

The Disciples publish numerous weekly papers, the most widely 
circulated of which are the " Christian Standard " and '- Christian 
Leader" (Cincinnati, 0.), " Christian Evangelist" (St. Louis, Mo.), 
and " Christian Guide " (Louisville, Ky.). The " Christian Quar- 
terly " is also issued from the office of the " Christian Evangelist." 

The Disciples are distinguished by their claim of simple New 
Testament teaching and the desire for Christian union simply on 



THE DISCIPLES AND CHRISTIANS 359 

this basis. They repudiate as necessarily schismatic all attempts 
at union on the basis of creeds or confessions of faith formulated 
by uninspired men. " The Disciples do not claim to be the 
church of Christ, but to be an organized movement within the 
church of Christ, in behalf of Christian unity and union by 
a return to the religion of Jesus, its creed, its ordinances, 
and its life, as these are presented on the pages of the New 
Testament." * 

For further study see the following : 

" Disciples," Rev. B. B. Tyler, D.D. (This is in vol. xii. of the 
American Church History Series.) 

"Memoirs of Alexander Campbell," Robert Richardson (Cin- 
cinnati, Standard Publishing Company, 1888). 

"Origin of Disciples of Christ," W. H. Whitsitt (New York, 
Armstrong & Son, 1888). 

" Our Position," Isaac Errett (Cincinnati, Standard Publishing 
Company). This pamphlet is an excellent tract on the denomina- 
tion, and may be had for three cents a copy. 

* B. B. Tyler, D.D., in "Concise Dictionary of Religious Knowledge." 




Vermont Avenue Christian Church, Washington, D. C. 
Organized 1843. Present church edifice dedicated January 20, 1884. 



WHY I AM A DISCIPLE OF CHRIST 



Pastor of the Vermont Avenue Christian Church, Washington, D. C. 

ECCLESIASTICALLY I stand with the people known as 
" Disciples of Christ," or " Christians " : 

1. Because they stand for the original names for the church and 
the followers of Christ. " The disciples were called Christians 
first at Antioch." Not only is it scriptural and right that the 
Lord's people should be known by His name, but human names 
are divisive and wrong. Disciples in no sense esteem themselves 
better than others, still less the " only Christians " ; but they 
would be known as Christians only, and their churches as " Chris- 
tian churches " or " churches of Christ." 

" Almost thou persuadest me to be a Christian," said Agrippa 
to Paul. "If a man suffer as a Christian, let him not be 
ashamed ; but let him glorify God in this name," said Peter. 
" Every one of you saith, I am of Paul ; and I of Apollos ; and 
I of Cephas. ... Is Christ divided ? was Paul crucified for you ? 
or were ye baptized in the name of Paul ? " 

Only under the names found in the New Testament will the 
great body of the Lord's people become united. "I pray you," 
said Luther, "leave my name alone, and do not call yourselves 
Lutherans, but Christians. Cease to cling to these party names 
and distinctions. Away with them all, and let us call ourselves 
Christians after Him from whom our doctrine comes." " Would 

361 



362 



CORNER-STONES OF FAITH 



to God/ 7 said Wesley, "that all sectarian names were forgotten, 
and that we, as humble, loving disciples, might sit down at the 
Master's feet, read His holy Word, imbibe His spirit, and tran- 
scribe His life into our own." 
As the bride of Christ the church should wear the Bride- 
groom's name, not the 
name of the Bride- 
groom's friend, John 
the Baptist, nor the 
names of the Bride- 
groom's servants, Lu- 
ther, Calvin, Wesley, 
or Campbell. Party 
names perpetuate 

party strife. It is 
enough to be a Chris- 
tian, and the only name 
in death, in judgment, 
and in eternity will be 
Christian. "His name 
shall be in their fore- 
heads." So we would 
persuade men to be 
Christians, simply 
Christians, and have 
all the King's people 
wear the King's name. 
2. Because the Dis- 
ciples plead for the res- 
toration of the original creed of the church in place of all human 
substitutes. 

Said Jesus in answer to Peter's confession, "Thou art the 
Christ, the Son of the living God": "On this rock I will build 
My church." Peter's declaration is the only Apostles' Creed, the 
divine New Testament creed, the statement that must ultimately 




Rev. F. D. Power, D.D. 



WHY I AM A DISCIPLE OF CHRIST 363 

be the universal creed of the universal church. It is the grand- 
est proposition in the universe— the one that shall stand when 
the heavens and the earth shall pass away. Martha said: "I 
believe that Thou art the Christ, the Son of God, which should 
come into the world." John declared : " These are written, that 
ye might believe that Jesus is the Christ, the Son of God; and 
that believing ye might have life through His name." Paul 
commanded : " Believe on the Lord Jesus Christ, and thou 
shalt be saved," and declared, " Other foundation can no man 
lay than that is laid, which is Jesus Christ." The apostles 
preached " Christ," " earnestly testified that Jesus was the Christ," 
"determined not to know anything else but Christ and Him 
crucified " ; and when men heard, believed, and would confess 
their faith, they said, " I believe that Jesus is the Christ." 

It is a person, not a system, upon which faith centers. It is a 
divine Person, not a body of human speculations, upon which 
the church is founded. " What think ye of Christ ? " is the great 
question. " Thou art the Messiah, the Son of the living God," is 
the great answer. " On this rock I will build My church," is the 
great oracle. Not upon a book, a statement, a series of proposi- 
tions, but upon Himself Christ founded His church. "Jesus is 
the Christ," is the creed of Christianity ; the creed of the churches 
in Judea and Samaria, in Corinth and Ephesus and Rome ; the 
only article of faith in the creed of inspired men and the churches 
established by inspired men. All other creeds stand in the way 
of the peace, union, cooperation, and triumph of the followers of 
the Son of God, and should be put away. 

3. Because Disciples stand for the administration of the ordi- 
nances as given by Christ and the apostles. 

Taking Christ as our creed, we must necessarily hold to what 
Christ taught and practised and the things He commanded His 
apostles to teach and practise as God gives us to see them. Prot- 
estants are unanimous in accepting two ordinances, baptism and 
the Lord's Supper, but they differ widely in their observance. 
All agree that the institution of the Lord's Supper was observed 



364 CORNEK-STONES OF FAITH 

weekly, but many celebrate it monthly or quarterly, instead of 
on every first day of the week. Not so with the Disciples. In 
their nine thousand churches on every Lord's day the Lord's table 
is spread, and all the Lord's people are welcomed to the sacred 
feast. 

Universal agreement also obtains as to the action of baptism, 
that it was administered in the time of the apostles by immersion 
only, but many have departed from the original practice. Dis- 
ciples read the Word, and do the thing. " And it came to pass 
in those days, that Jesus came from Nazareth of Galilee, and was 
baptized of John in the Jordan. And straightway coming up out 
of the water, . . . the Spirit descended upon Him." "John was 
baptizing in iEnon near to Salim, because there was much 
water there." " He commanded the chariot to stand still : and 
they went down both into the water, both Philip and the eunuch ; 
and he baptized him. And when they were come up out of the 
water, the Spirit of the Lord caught away Philip, that the eunuch 
saw him no more : and he went on his way rejoicing." We are 
"buried with Christ in baptism," " planted in the likeness of His 
death, and raised in the likeness of His resurrection." So, in 
administering this ordinance, Disciples go to the water, go where 
there is much water, go down into the water, bury men in the 
likeness of Christ's death, plant them, raise them in the likeness 
of Christ's resurrection, come up out of the water, and thus men 
are born of water. This is done not to unconscious little ones, 
but to intelligent, believing persons who, on their own motion, 
accept Christ. This is in accord with the decision of scholarship 
as to what is the action of Christian baptism ; in harmony with 
the lexicographers, who, with united voice, give "dip," "im- 
merse," as the meanings of the Greek word baptizo; in agreement 
with ecclesiastical history, the universal practice of the Greek 
Church, free admission of the Catholic Church, and frank ac- 
knowledgment of such reformers as Luther, Calvin, and Wesley. 
Disciples of Jesus should recognize fully and only the authority 
of Jesus, and find the scriptural basis, " One Lord, one faith, and 
one baptism." 



WHY I AM A DISCIPLE OF CHRIST 365 

4. Because the Disciples plead for the restoration of the primi- 
tive life in regeneration and service. They would give to inquirers 
the Scripture answers to the question, " What must I do to be 
saved"? 7 ' In times of revival sinners are bidden to pray, or to 
stand up and be prayed for. They are kept seeking, waiting, 
and in doubt as to when the}^ are accepted ! Disciples say to the 
unbeliever, " Believe on the Lord Jesus Christ," and preach to 
him the Word of the Lord that he may believe. They tell be- 
lievers crying under conviction, " Men and brethren, what shall 
we do ? " to " repent, and be baptized every one of you in the name 
of Jesus Christ for the remission of sins," and they " shall receive 
the gift of the Holy Spirit." They instruct the penitent believer, 
like Saul of Tarsus, in the words of Ananias, "Arise, and be 
baptized, and wash away thy sins, calling on the name of the 
Lord." They assure those who thus believe, repent, and obey 
the Lord Jesus that their past sins are pardoned, as our Lord 
said : " He that believeth and is baptized shall be saved." 

Born again, having entered the kingdom, subjects of the King 
are to follow the New Testament rule of life : " Continuing stead- 
fastly in the apostles' doctrine and fellowship, and in breaking of 
bread, and in prayers," adding to their faith all the graces of 
Christian service. 

5. Because the Disciples are pleading for the union of Christians 
upon the basis of New Testament Christianity. They believe that 
sectarianism is the curse of the church ; that the millennium will 
never dawn upon a divided Christendom ; that the kingdoms of 
this world will not become the kingdom of our Lord and of His 
Christ so long as our sinful and foolish divisions prevail; that 
millions of money are wasted, and thousands of souls lost, and 
the heathen made to stumble, and God's name to be blasphemed, 
by the differences, controversies, and conflicts among the Lord's 
people. They maintain that the teaching of the apostles is the 
only and all-sufficient means of uniting all the people of God, and 
that the union of Christians witli the apostles' testimony is all- 
sufficient and alone sufficient to the conversion of the world to 
Christ. With the restoration of the original, evangelical, apos- 






366 CORNER-STONES OF FAITH 

tolic, New Testament foundations, doctrine and title, ordinances 
and fruits, the Disciples humbly and confidently believe will come 
the glorious answer to the prayer of our adorable Redeemer, that 
" they all may be one, that the world may believe that Thou hast 
sent Me." 

Because the Disciples stand for these things, which seem to me 
eminently worth standing for, I am a Disciple. 




THE CHRISTIANS 

THE Christians are often confounded with the foregoing, 
whom they resemble in having no creed but the Bible, and 
in generally believing that immersion is the true form of bap- 
tism, and in emphasizing the union of all believers in Christ ; but 
there are radical points of difference, as will appear. The Chris- 
tians are sometimes called " Christian Connection," but it is a 
name that they wholly repudiate as a proper name. 

1. Origin.— The Christians owe their origin to three distinct 
movements in the beginning of this century. One was the re- 
vival movement, referred to before, under Barton W. Stone and 
other Presbyterians in Kentucky. Another was in Vermont, 
where Abner Jones, M.D., a Baptist, was joined by some of his 
own denomination and by Freewill Baptists in an effort to 
eschew sectarian names and human creeds. The third was in 
Virginia, where a Methodist presiding elder, James O'Kelly, who 
came in conflict with Bishop Asbury, started a movement with 
the Bible as the only creed. These three "Christian" bodies in 
different sections came together about 1806, taking the name of 
Christian. Afterward Stone and some of his followers joined 
the Disciples. The largest growth of the Christians has been in 
Ohio and Indiana. Their origin was purely American. They 
do not go back to the Old World for ecclesiastical pedigree, but 
they do claim to be spiritually descended from the church at 
Jerusalem. 

2. Organization.— In government the Christians are usually 

367 



368 



CORNER-STONES OF FAITH 



Congregational. Each local church is independent, bnt in fellow- 
ship with the others. They have local conferences, and a general 
convention called the American Christian Convention, meeting 
every four years. The missionary, educational, and other enter- 
prises of the denomination are carried on through this conven- 
tion and its different 
departments. Each 
church manages its 
own affairs and is 
amenable to no coun- 
cil or synod. Members 
are received and dis- 
missed by the local 
church. The officers of 
the local church are the 
pastor, deacons, etc. 

3. Teaching. — In 
teaching the Chris- 
tians are evangelical, 
of the liberal Armin- 
ian type. Naturally 
there is considerable 
diversity of doctrinal 
opinion among them, 
due to the threefold 
origin and to the lib- 
erty of belief allowed ; and yet there is greater harmony than 
would be supposed. Christians have been charged with being 
antitrinitarians ; but a recent editorial in the " Herald of Gospel 
Liberty " (November 21, 1895), their leading religious paper, shows 
that they have entire freedom on this subject. It grows out of 
the fact that they refrain from doctrinal formulas, and because 
there are many who hold that Cod is strictly one, and yet that 
Jesus Christ is the Son of Cod in a high sense— a sense that can- 
not be suggested by nor in harmony with the phrase " very man." 




Rev. Barton W. Stone. 




Church of the Disciples of Christ, Fifty-sixth Street, New York. 
Erected 1883. 



370 CORNER-STONES OF FAITH 

It is claimed that there are no ministers among them that believe 
that Christ is only a man. Christians believe that immersion is 
the true form of baptism, but they will receive and fellowship 
with those who have not been immersed. They have no leader 
but Christ, no name but Christian, no creed but the Bible, and 
character is the only basis of fellowship. Dr. J. J. Summerbell, 
editor of "Herald of Gospel Liberty," says: "We have liberty 
of doctrine. We do not profess to allow liberty, and then dictate 
an interpretation of the Bible which we compel our brother to 
receive at the risk (to him) of church fellowship; that is, we do 
not say that we have no creed, and then say that our brother 
must be immersed in order to remission if he would unite with 
us."* This is a radical point of difference between them and 
the Disciples. No one is debarred from membership in their 
churches on account of doctrinal differences, nor does difference 
of opinion as to the mode of baptism keep any one out. 

4. Worship.— The worship of the Christian churches is the 
same as that of other evangelical churches. The Lord's Supper 
is not observed by them every Sunday as by the Disciples. De- 
votional and fellowship meetings are held by the Christians. 
Some missionary work is done by them through several boards. 
Education is not neglected. They have a number of schools and 
colleges, among them Christian Biblical Institute ( Stanford ville, 
N. Y.), Palmer (la.) College, Franklinton (N. C.) College for 
Colored People, Union Christian College (Merom, Ind.), Elon 
College (N. C), and others. 

In 1854 a split occurred among them. The Southern churches 
withdrew on account of differences on the slavery question. They 
are now united. At the American Christian Convention in 1894 
the Southern churches were represented ; and in that year was 
completed the Norfolk (Va.) Memorial Church and dedicated as 
a memorial of the union of the two branches. 

At the National Council of the Congregationalists in Syracuse, 
October, 1895, the Eev. J. B. Weston, D.D., was received as a 
* Preface to the Quadrennial Book for 1891, p. 6. 



THE CHRISTIANS 371 

fraternal delegate from the Christians. This and other overtures 
by local conferences, covering substantially the same territory in 
each denomination, have been made. There is quite a marked 
fraternal feeling and a considerable hope for a closer union. 
l i Christians believe in union, not because they arose for its prop- 
agation, but because the Bible teaches it." 

For further study see the following : 

"Christian Principles" (Dayton, O., Christian Publication 
Association). 

Vol. i. (pp. 91-94), vol. ii. (pp. 501, 502), and vol. xii. (pp. 
22-33) of the American Church History Series (New York, Chris- 
tian Literature Company). 

Article in "American Christian," December, 1891, by Dr. J. J. 
Summerbell. 






XIII 
THE FRIENDS 

THE Society of Friends are more commonly known as Qua- 
kers. They have ever been an important and helpful ele- 
ment in the making of this country, taking- a prominent part 
in all movements for the welfare of humanity. They therefore 
deserve fuller mention than their numbers at present might in- 
dicate. 

1. Origin.— Their origin, about the middle of the seventeenth 
century, one hundred years prior to the introduction of Metho- 
dism by the Wesleys,* was a result of the preaching of George 
Fox, who was born in England in 1624— a man of little learning 
but of a devout spirit. He began his study of the Scriptures and 
the preaching of his views at a time of religious unrest, to say 
nothing of the political commotions. Converts were gained quite 
rapidly, and they in turn became apostles of the new sect, The 
early Friends were filled with missionary zeal. Persecution was 
early encountered, and some sought a refuge in America. Qua- 
kers began to come to America in the middle of the seventeenth 
century. Here, too, they met with opposition, but toleration was 
granted them in Rhode Island and in the new colony of Penn- 
sylvania, that the Quaker, William Penn, established under 

* It is accredited to John Wesley as having said : " Had the Friends been 
faithful to their mission, there would have been no need of the Methodist 
Church." 

373 



374 



CORNER-STONES OF FAITH 



charter granted by James II. in lien of payment for service 
rendered by Penn's father, Admiral Penn. Thither many Friends 
came, where they formed a peaceful and prosperous community, 
retaining the ascendency of government for several generations. 
This colony offered freedom to settlers of other faiths ; several 
communities were thus settled within the bounds of Penn's grant. 




William Penn's treaty with the Indians (1682). 

G-eorge Fox visited America, traveling from Rhode Island, where 
he attended the Yearly Meeting of 1672, to Carolina. At the 
close of the seventeenth century meetings of Friends were estab- 
lished in all the English colonies in America. 

2. Organization.— The organization of the Society of Friends 
is a simple democracy. The local congregation is called a meet- 
ing. A number of these meetings unite to form the monthly 
meeting j these again to form the quarterly meeting j and all the 



THE FEIENDS 



375 



meetings of a given State or region unite to form the Yearly 
Meeting, which is the supreme authority. There are now four- 
teen Yearly Meetings. The various Yearly Meetings are inde- 
pendent, but maintain fellowship by fraternal correspondence. 
Each meeting has authority over those below it. All members 
have a right to attend and to take part in the meetings, and 
there is no presiding officer ; a clerk receives and records the 
sense of the meeting by common agreement. Women have an 
equal place with men. 
The officers of the Society 
are ministers, elders, and 
overseers. The latter 
carry out the will of the 
meeting; the elders assist 
the ministers; and the 
ministers are not a speci- 
ally educated and paid 
class, but those that seem 
to be ordained by God and 
then are approved by the 
Society; they are not or- 
dained. They are not 
paid for their services, but 
if need be are supported 
by the Society. Women 
may be ministers. 

3. Teachings.— The teachings of the Friends are for the most 
part those of evangelical Christians. The central thought in 
their teaching is the immediate influence of the divine Spirit in 
the heart of every man, and the guidance in worship and all 
religious acts by the Spirit. " The Spirit abides in every con- 
verted soul." The "inner light" or grace of God is given to all, 
though it may be disregarded and smothered. Creeds are for 
the most part eschewed, Bible statements being deemed sufficient, 




William Penn (1644-1718). 



376 



CORNEB-STONES OF FAITH 



though articles of belief have been put forth. "No document 
exactly answering to a creed has ever been put forth by the So- 
ciety as a whole." 

4. Worship.— The worship of the Friends is very simple. 
There are no prepared sermons ; any one may speak if moved 
by the Holy Spirit. Those who show fitness and prove accep- 
table as ministers are 
given seats at the head 
of the meeting. Notices 
of their services do not 
say who will preach, but 
say that So-and-so will 
be present; the infer- 
ence is that the Spirit 
will move him to speak. 
Meetings of the mem- 
bers are sometimes held 
without a word being 
uttered; it is enjoined 
that in the silent meet- 
ings the time be spent 
in self-examination and 
in profitable meditation, 
and only when they con- 
ceive that they are led 
by the Spirit to address an audience do they offer anything in the 
way of teaching or testimony. There is a tendency in some quar- 
ters to a prearrangement of the service and to the introduction of 
music. This is resisted, as limiting the action of the divine Spirit. 
Friends believe that all forms and rites were done away with in 
Christ, and therefore they do not baptize nor observe the Lord's 
Supper — these are spiritual. They believe that all shedding of 
human blood is wrong, therefore they are opposed to war. 
During the Revolution there were those who thought a defensive 




George Fox (1624-1691). 



THE FRIENDS 



377 



war justifiable ; they were known as " Free Quakers." * They do 
not take an oath, but affirm. Friends were among the first to 
cry out against human slavery, and even in the South they freed 
their slaves. " In the year 1787 there was not a slave in the pos- 
session of an acknowledged Quaker." Although William Penn was 
a slave-owner, he provided for the freedom of the slave after four- 
teen years of service. They are 
ardent advocates of temperance. 
They have Sabbath-schools and 
encourage Bible study. 

Friends are known by the 
simplicity of their life and dress, 
and by their plain speech. They 
use "thee" and "thou" instead 
of "you." Those who marry 
out of the order are not now 
disciplined, as formerly. Their 
view of marriage is that God 
joins, and not man ; they do not 
perform the marriage, but wit- 
ness to it. They object to the 
use of the heathen names for 
the days and months, preferring 
"first day," "first month," etc. 
The Friends— and we are speak- 
ing here of those known as the 
Orthodox Friends— carry on a 
considerable home and foreign 

missionary work, having flourishing missions in Japan, Syria, 
and Mexico. They support home missionaries in Alaska, among 
the Indians on the frontier, and the colored people of the South. 
They also give much attention to education, having good col- 

* The reader will find Dr. S. Weir Mitchell's "Hugh Wynne " interesting 
and instructive in this connection. 




Monument to William Penn. 
Fairmount Park, Philadelphia, Pa. 




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THE FRIENDS 379 

leges at Haverford and Bryn Mawr, Pa., the latter for women, 
with high-grade boarding-schools at Providence, R. I., Philadel- 
phia, Pa., and elsewhere. Their organ is the " American Friend," 
published in Philadelphia. One of the most prominent Quakers 
of the present century was John G-. Whittier. " Great changes 
have taken place since the tide has turned, and Friends have be- 
come an aggressive, growing body, instead of a diminishing one."* 

The Hicksites.— This is the theologically liberal branch of the 
Friends, so called from their leader, Elias Hicks, who was born 
on Long Island in 1748 and died in 1830. He was a minister 
of strong personal influence, largely by reason of his practi- 
cal preaching. The division occurred in 1827-28 on doctrinal 
grounds, and was quite wide-spread among the Friends. Out of 
it grew several lawsuits for the possession of property. 

The liberal teaching of Elias Hicks as to the office and work of 
Christ laid him open to the charge of Unitarianism, and his fol- 
lowers have been accused of holding Unitarian views. While 
many repudiate this, these are views found among them as a 
result of the liberty of thought that is granted. At the Friends 7 
Congress during the Parliament of Religions a statement was 
made which declares their belief in the divinity of Christ : " The 
divine nature, the Christ-spirit, the Word, dwelt in Jesus in un- 
paralleled and finitely immeasurable degree. He is ' the highest 
possible manifestation of God in man.' " They also declared 
their belief in " the divine immanence, God's direct self -revelation 
to our perceptions, His shining into our souls if admitted " ; and 
their belief in "the Scriptures as confirming that immediate 
divine revelation, recording God's visits to the soul in the past 
ages, and in the New Testament presenting the crowning truths 
of the Christian dispensation. We revere the Scriptures and 
desire enlightenment from the Spirit who gave their truths." t 
One of the most prominent leaders in this branch was Lucretia 

* American Church History Series, vol. xii., p. 300. 

t "The World's Parliament of Religions, " edited by Dr. J. H. Barrows, 
vol. ii., p. 1458. 



380 CORNER-STONES OF FAITH 

Mott, who was very radical in her teachings concerning Jesns 
Christ and the Bible. The Hicksites ha,ve a flourishing college 
at Swartmore, Pa., and are deeply interested in all kinds of phil- 
anthropic and reform work. 

The Wilburites.— This is another branch of the Friends, 
comprising at present seven small Yearly Meetings. Their 
separation occurred in the first half of the present century be- 
cause of their objection to the new methods of evangelistic and 
missionary work. They still have a strong attachment for old 
forms and look with disfavor upon changes and innovations. 
They have an educational establishment at Barnesville, O. 

The " Primitive " Friends are a still more conservative body. 
They are a small number who are zealous " of maintaining the 
ancient testimonies of the Society intact, with the idea of bearing 
witness to the spirituality of the gospel rather than propagat- 
ing it." 

For further study see the following: 

" History of the Society of Friends," Professor A. C. Thomas 
and Dr. R. H. Thomas (New York, Christian Literature Company, 
1894). (This is in vol. xii. of the American Church History 
Series.) 

Article " Friends " in " Concise Dictionary of Religious Know- 
ledge," edited by Dr. S. M. Jackson, and in " Schaff-Herzog En- 
cyclopedia." 

"History of Friends in America," James Bowden (London, 
1850). 

" The World's Parliament of Religions," edited by Dr. Barrows, 
vol. ii., pp. 1456 et seq. 

11 Religious Forces of the United States," H. K. Carroll, chap. 
xxi. 

"The Hicksite Quakers and their Doctrines," James M. De 
Garmo, Ph.D. (New York, Christian Literature Company, 1897). 

" The Society of Friends in the Nineteenth Century," William 
Hodgson (Philadelphia, 1876). 



THE FRIENDS 381 

The Shakers are sometimes confounded with the Quakers, but 
are quite different. They are the followers of Ann Lee, who 
was born in England, but died in this country in 1784, " the 
second incarnation of the Christ, this time in the female line." 
Their first community was established at Mount Lebanon, N. Y., 
in 1792. They are strict celebates, depending upon proselytes 
for their increase, but they are decreasing. Rejecting the Trini. 
tarian conception of God, they hold to the duality of persons in 
the Deity, male and female ; the distinction of sex, they believe, 
inheres in the soul and is eternal. They live in communities, and 
have all things in common.* 

* See "Shaker Sermons" (gives Shaker theology), by H. L. Eads ; also 
<<The World's Parliament of Religions," edited by Dr. Barrows, vol. ii., 
p. 1380; and Carroll's "Religious Forces of the United States," p. 111. 



THE FAITH OF OUR FATHERS ; OR, WHY 
I AM A FRIEND 



BY F. G. CARTLAND, POUGHKEEPSIE, N. Y. 

CHRIST'S followers were first called Christians about the year of 
our Lord 42 or 43, at Antioch . The important decision to admit 
the Gentiles to Christian fellowship had already been made at 
Jerusalem, though it took a miracle to convince Peter that God 
was no respecter of persons, and that Jew and Gentile could be 
partakers of the same spiritual blessings. Paul and Peter began 
almost simultaneously the work of evangelizing the heathen . 
Some of the Hellenistic Jews, natives of Cyrene, had accepted 
their teaching, and preached Jesus to the Greeks at Antioch. 
Vast numbers believed, and it was soon evident that an experi- 
enced teacher and caretaker should be placed over them. And 
the brethren sent to them Barnabas, who also took to help 
him Paul. These two earnest men for one whole year preached 
Christ, and vast numbers of Jews and Gentiles of all classes 
believed, and were joined to the brethren. These brought with 
them distinctive characteristics, and the church soon lost its 
appearance of a Jewish sect and stood out as a separate com- 
munity. When they so fraternized as a common brotherhood, 
without the necessity of circumcision or the Passover, the Mosaic 
features of this society were lost in the wider character of the 
New Covenant. They called themselves brethren, believers, 
saints, disciples. Probably the name " Christian " was given by 

383 



384 



COENEE-STONES OF FAITH 



the Romans, who, having so often heard them speak of Christ, 
gave them the name " Christian " in ridicnle. 

Bnt certain Jewish brethren, believers, who had not as clearly 
understood the spirituality of the Christian dispensation, " came 
down from Jndea, teaching that, except ye be circumcised after 

the manner of Moses, 
ye cannot be saved.' 7 
Paul and Barnabas 
had no small dissen- 
sion and disputation 
with them, and the 
church sent them and 
certain others up to 
Jerusalem that these 
questions might be 
settled. The deci- 
sion of the council we 
find recorded in Acts 
xv. 24-29: "Foras- 
much as we have 
heard, that certain 
which went out from 
us have troubled you 
with words, subvert- 
ing your souls, say- 
ing, Ye must be cir- 
cumcised, and keep the law; to whom we gave no such com- 
mandment : ... it seemed good to the Holy Spirit, and to us, 
to lay upon you no greater burden than these necessary things ; 
that ye abstain from meats offered to idols, and from blood, and 
from things strangled, and from fornication : from which if ye 
keep yourselves, ye shall do well. Fare ye well." Profession of 
faith in Jesus, followed by a pure life, was all that the council 
required of the Grentile church. 

There seems to have been nothing in the public service, for the 




Eev. F. G. Cartland. 



WHY I AM A FRIEND 385 

first one hundred years, premeditated or humanly arranged. The 
early church believed in the real presence of the Lord Jesus 
Christ in the assemblies of His people, and that His Holy Spirit 
would lead in the exercises and inspire individuals to varied acts 
of devotion. Consequently, as was evidently the practice of the 
patriarchs and prophets, they worshiped God in silence. Bing- 
ham tells us: "It was the custom of the ancient Jews upon en- 
tering the synagogue to remain for some time in reverent silence, 
that they might meditate upon the divine attributes and the 
majesty of the Lord God of Israel." Zechariah ii. 13 says : " Be 
silent, O all flesh, before the Lord." Isaiah xli. 1 says : " Keep 
silence before Me, O islands ; and let the people renew their 
strength : let them come near ; then let them speak." The 
psalmist (Ps. lxxxv. 8) says : " I will hear what God the Lord will 
speak : for He will speak peace unto His people, and to His saints." 
The apostolic church for about the first century practised the 
observance of an interval of silence in their public assemblies. 
Pressense writes of the early Christian church : " The whole as- 
sembly joins first in prayer. Its supplications rise to God in 
deep silence ; then the solemn silence is broken by the voice of 
the minister, who directs the secret prayer by calling to mind 
those great objects of supplication which should never be for- 
gotten." There was no person appointed to read the Scriptures, 
but each approved member in the congregation was at liberty to 
read such portion as he felt called upon to present for the con- 
sideration of the assembled church. The vocal service was not 
confined to tie recognized minister. "Where the Spirit of the 
Lord is, there is liberty," was their faith and practice. They 
were at liberty, one by one, to speak a word of exhortation or 
prayer as their own need or that of the congregation might be 
impressed upon their minds. Others, one or more, sang songs 
of praise, passages from the Holy Scriptures, the Psalms espe- 
cially being used ? ending at times with the doxology taken from 
Revelation i. 5, 6, or Luke ii. 14. Extempore hymns were also 
chanted, as the members were inspired. Other words of the 



386 CORNER-STONES OF FAITH 

saints were sometimes used. Guericke tells us that, in the first 
century, hymnology was extremely simple and artless, being 
chiefly recitative. For more than one hundred years after the 
Scotch Reformation the practice of hymn-singing was almost 
unknown in the churches of Great Britain, although the German 
Reformers largely availed themselves of its popular aid, both in 
their social and public worship. The Scotch churches, having 
been so recently delivered from the bondage of the Romish ritual, 
feared to what this might lead. Hymns were an element of 
trouble very early in the church. As early as the fifth century, 
.which called into existence professional singers, church music 
and hymns received more attention and became more varied. 
Elaborate hymns, as well as more artificial style of singing, were 
then introduced. " The Arians," Guericke further states, " in the 
depth of night, walked in procession by torch -light, singing beau- 
tiful hymns and anthems, to hear which the people flocked in 
troops." The sentiments expressed in their hymns and anthems 
were not altogether orthodox. Accordingly, St. Clnysostom 
believed that nothing better could be done than to attempt to 
surpass these Arians by still more beautiful singing in the nse of 
orthodox hymns, thereby introducing a church psalmody of a 
more solemn and moving character. 

Notwithstanding the departure from the simplicity of the an- 
cient church by many in this service, we gladly acknowledge that 
the singing of the beautiful hymns of Isaac Watts, Wesley, Top- 
lady, and others, many of which were doubtless inspired, has 
been a means of blessing to many. Robert Barclay, a standard 
author and minister of the early Friends, says that " singing of 
psalms was used by the saints ; that it is a part of God's worship 
when performed in His will and by His Spirit. That it may 
be, and is, warrantably performed among the saints, is a thing 
denied by no Quaker (so called), and it is not unusual among 
them, whereof I have myself been a witness, and have felt the 
sweetness and quickening virtue of the Spirit therein and on 
such occasions ministered." 



WHY I AM A FRIEND 387 

In the Hebrew church, musical instruments were doubtless 
used, but we have failed to discover any evidence that they were 
used during the early days of the Christian dispensation. The di- 
versity of gifts by the same Spirit was recognized by the apostles, 
and all were directed to wait upon their gifts : " whether prophecy, 
let us prophesy according to the proportion of faith ; or ministry, 
let us wait on our ministering." The distinction of clergy and 
laity was unknown in apostolic times. There was the same High 
Priest for all. All men being reconciled to God were themselves 
made kings and priests unto Him. The advancement of the 
cause of Christ depended not alone on one select class, but all 
were called to work for the spread of the gospel, each exercising 
the special gift which God had bestowed upon him, his nature 
being renewed and ennobled by the Holy Spirit. 

The distinction which St. Paul made between Christians is 
based not upon office, but upon spiritual power, and gifts of the 
Spirit were not confined to men— women also being called upon 
to prophesy. When the Holy Ghost, on the day of Pentecost, 
descended on the disciples, women as well as men began to speak, 
Peter declaring that what was then happening was the fulfilment 
of the prophecy of Joel : " I will pour out of My Spirit upon all 
flesh : and your sons and your daughters shall prophesy." The 
apostle Paul did at one time say : " Let your women keep silence 
in the churches." We have good evidence, however, that he did 
not refer to the ministry, as he said if they would learn anything, 
let them ask of their husbands at home. The custom of the day 
gave them, with others, the privilege of asking questions of the 
minister, and at this place they were doubtless troublesome, and 
interfered with the work of the gospel. He unmistakably sanc- 
tions their preaching and praying, for he gives explicit directions 
how they shall appear while doing so, and he mentions Philip's 
four daughters who did prophesy, besides others " who labored 
in the Lord." Pliny the Younger, in his celebrated letter to the 
emperor Trajan (written about a.d. 107), speaks of having vainly 
sought to extract " by torture, from some handmaidens who were 



388 CORNER-STONES OF FAITH 

called ministers," some admissions of the crimes charged upon 
the Christians by their enemies. 

The only limitation which Paul, or any apostle, sets to the 
free exercise of spiritual gifts is that all things shall be done 
" decently and in order," and he declares that the " spirits of the 
prophets are subject to the prophets." 

What they offered as prayer was from the heart, and as they 
felt their present need. No such thing as written prayer was 
known in the worship and service of the primitive church. So 
far as known, not even the Lord's Prayer was used as a custom- 
ary part of worship. Neither the New Testament nor any of the 
earlier writers give any intimation of its being so used until we 
come to Tertullian, about the middle of the second century. 
Clement of Alexandria writes : " Not in specified place or selected 
temple, or at certain festivals and on appointed days, but during 
his whole life, the mature Christian honors God, that is, offers 
his grateful thanks for the knowledge of the way to live." 

During the twenty-five years following the Pentecost we find 
no mention of the Passover, except as an indication of time in 
Acts xii. 3, nor any further notice of the daily' breaking of 
bread. About the year 58 we come upon the practice in full 
activity in the Corinthian church, and the apostle then takes 
notice of it to correct grave abuses which had crept into its ob- 
servance, those who met on these occasions no longer doing it in 
remembrance of their Lord, but each serving himself before the 
others, eating and drinking to excess. For some time the repast 
retained its original character— that of a social meal. No priest 
was needed to consecrate what was eaten. Those who were able 
furnished the simple meal, and what was left was given to the 
poor. The occasion was made a social one, as well as a religious 
observance ; and as, with closed doors, the faithful mingled and 
broke bread together, in remembrance of their Lord and Master, 
they were refreshed spiritually as well as physically. From this 
simple meal gradually grew up by the addition of one observance 
after another the sacerdotal element, or sacrament of the Lord's 



WHY I AM A FRIEND 389 

Supper. The idea of the social and the spiritual became sepa- 
rated. Stanley says that the repast was parted from the religious 
act, which became more and more sacred. For a time the meal 
immediately preceded or followed the sacrament. From century 
to century the breach widened. The daily administration ceased 
and was confined to the Sabbath and festivals. Finally the meal 
itself fell under suspicion. Augustine and Ambrose condemned 
it, and, in the fifth century, that which had been the original 
form of the eucharist was forbidden as profane by the councils 
of Carthage and Laodicea. It is remarkable that Clement of 
Rome and the authors of the letter to Diognetus and the epistles 
to Barnabas make no mention of the Lord's Supper. When we 
look carefully over the words of the Bible concerning this so- 
called ordinance, we find that John does not mention the Passover 
supper, although he was present on the occasion of our Lord's 
partaking of the meal with His disciples. Matthew and Mark 
make no mention of His saying, " This do in remembrance of 
Me." Had they supposed that He was instituting an ordinance, 
it seems strange that they should have been unmindful of their 
duty to record it. Luke states that it was the Jewish Passover 
of which they were partaking together, and that when partaken 
of thereafter it was to be in remembrance of the " Lamb slain 
from the foundation of the world." The only reference else- 
where in the Scriptures to these words is in 1 Corinthians xi. 25, 
26, where Paul answers the questions of some, and reproves 
others who ate and drank unworthily ; and " many," he says, 
'" are weak among you, and many sleep from this cause." Ter- 
tullian, about 208 a.d., seems to have been the first to call this 
supper " sacrament," which, in Latin, means mystery, and the 
converting of material bread and wine into the literal body and 
blood of Christ is being taught by some in this day. 

Ignatius, who had changed from a knight to a priest by study- 
ing the New Testament and by prayer, has nothing to say of the 
outward sacrament, but pours out his soul for the communion, 
saying : " I seek the Bread of God, which is Jesus Christ, and I 



390 CORNER-STONES OF FAITH 

seek the blood which is incorruptible." The term " sacrament " 
is not in the Bible. It was not used in connection with Chris- 
tianity until the church had fallen away. 

Neander tells us that Anacetus, who was Bishop of Rome, al- 
leged that his predecessors, in a church of Gentile Christians who 
followed St. Paul, had introduced nothing of that sort, although 
Polycarp, Bishop of Smyrna, admits that he had, with, the Jew- 
ish apostle John, observed the Passover. 

There is no question about the use of water by the Jews and 
by John who was called the Baptist, on account of its being the 
especial feature of that dispensation, and yet he forcibly presents 
the true baptism, of which his was the figure, and tells the people 
plainly, " I indeed baptize you with water unto repentance : but 
He who cometh after me, the latchet of whose shoes I am not 
worthy to stoop down and unloose, He shall baptize you with the 
Holy Ghost and with fire." And when Jesus, recognizing the 
correctness of the figure or type, came to John to be baptized, 
John hesitated and confessed his own need of the true baptism. 
The Master insisted, saying, " Suffer it to be so now : for thus it, 
becometh us to fulfil all righteousness," and, as was the case with 
all other figures, He fulfilled this in Himself. There is no doubt 
that the apostles practised water baptism. Paul was the most 
noted exception, and he admits that he baptized Gaius, the 
household of Stephanus, and Crispus, but emphatically declares 
that he was not sent (by Christ) to baptize, but to preach the 
gospel. At first the act was of the simplest kind, and any of the 
members might perform it. Tertullian says concerning baptism : 
"Even laymen have the right to baptize, for what is equally re- 
ceived may be equally given " ; and Justin Martyr, one of the first 
apologists whose works have come down to us, says : " What 
need have I of that other baptism, who have the baptism of the 
Holy Ghost?" 

Swearing is emphatically forbidden in the New Testament. 
Our Lord's w T ords in His Sermon on the Mount are very plain : 
" Ye have heard that it hath been said by them of old time, Thou 



WHY I AM A FRIEND 391 

shalt not forswear thyself, but shalt perform unto the Lord thine 
oaths : but I say unto you, Swear not at all." James v. 12, in 
strong terms, forbids the practice : " Above all things, my breth- 
ren, swear not." Clement says: "He who possesses true know- 
ledge does not swear, but prefers making his affirmations by yea 
and his denials by nay." Tertullian says : " I do not speak of 
perjury, since all swearing is forbidden." William Penn said : 
" A true word needs no oath." 

When Christ disarmed Peter He undoubtedly meant to remove 
the sword from His followers forever. The prophet Isaiah clearly 
predicted it. Micah says, in much the same words: "And He 
shall judge among many people, and rebuke strongnations afar off ; 
and they shall beat their swords into plowshares, and their spears 
into pruning-hooks : nation shall not lift up a sword against 
nation, neither shall they learn war any more" (Micah iv. 3). 

Clear as are the teachings of the New Testament, faithful as 
were the apostles and early Christians to the light they had, the 
church became formal, cold, and corrupt. The dark ages fol- 
lowed, and in the sixteenth century the condition had become 
one of great corruption among the people and clergy. Ecclesi- 
astical penance was confounded with Christian repentance. In- 
stead of expecting pardon for sins from Christ only by faith, 
it was expected chiefly from the church by works of penance. 
Winpheling, a priest and preacher clamoring for reform before 
Luther, says : " In the rural districts the persons selected for 
preachers were miserable creatures who had been previously 
raised from beggary— cast-off cooks, musicians, grooms, and still 
worse." The higher clergy were often sunk in deep ignorance, 
congratulating themselves that they had never learned Greek 
or Hebrew. "The New Testament," says one of them, "is a 
book full of briers and serpents." Luther says : " Evil had spread 
to all ranks. A spirit of error had been sent to men. Corrup- 
tion of manners kept pace with corruption of faith." A great 
motive of the Protestant Reformation was the corrupt and 
worldly character of the priesthood. 



392 CORNER-STONES OF FAITH 

Rulers were dictated to by the priests, and governments were 
under the authority of the church officials, who hesitated not to 
use their power against the persecuted Christians. Nor did this 
evil pass away entirely with the renunciation of the Church of 
Rome. During the early days of George Fox, Bishop Burnet, 
who died in 1625, a leading ecclesiastic of the Church of England, 
writes : " I cannot look without deepest concern on the imminent 
ruin hanging over the church. The outward state of things is 
bad enough, God knows ; but that which excites my fears is the 
inward condition into which the church has unhappily fallen. 
None but those who are obliged to know can adequately compre- 
hend the religious ignorance of those who present themselves for 
ordination. They are strangers to the plainest parts of Scripture, 
which, they say in excuse for their ignorance, their tutors in the 
universities had never mentioned their reading; so that they 
could give no account, or a very imperfect one, of the contents 
of the gospels." 

Not Roman Catholics alone persecuted the believers, but Eng- 
lish Protestants, having obtained liberty for themselves, tried to 
compel those of different religious opinions to conform to their 
beliefs. Under this condition of things, George Fox, the founder 
of the Society of Friends, appeared. He was a humble shoe- 
maker. He proclaimed an insurrection against every form of 
authority over conscience. He resisted every attempt at the 
slavish subjection of the understanding, but he circumscribed 
this freedom by obedience to truth. He declared that if the 
truth made men free, then were they free indeed, and no church 
dignitary or government official had the right to bind men's 
consciences, bearing in mind, however, that the conscience which 
cannot obey the law must suffer the penalty of the law. 

Between 1661 and 1697, in England alone, 13,562 persons, 
followers of George Fox, were imprisoned for conscience' sake ; 
198 were transported beyond the sea; 338 died in prison or of 
their wounds. All this was greatly aggravated by the confisca- 
tion of their property and spoiling of their goods to enormous 



WHY I AM A FRIEND 393 

amounts for tithes and church-rates. Yet, without faltering, 
they regularly kept up their meeting's, preached without fear 
"Jesus Christ, and Him crucified," as the only way of salvation, 
and that no tithes or penance would be accepted by God as a sin- 
offering. He requires the offering of a contrite heart and ac- 
ceptance of the price which has been paid by Jesus Christ of His 
own life on the cross. 

Sometimes so many were imprisoned that the children only 
were left to keep up the meetings. George Fox would not be 
silenced. He preached, wrote, talked, and traveled very exten- 
sively. He visited kings and priests with equal freedom, and 
hesitated not to declare the Word of God to all. Though of 
humble parentage, his " gift made room for him." Among all 
classes he found those who were tired of religious bonds and 
longing for freedom in the truth. The Friends were often 
brought before the magistrates by their religious opponents on 
various pretexts, and required to take the oath, which it was well 
known they would not do, and, upon refusing, they were thrust 
into prison without reference to the charges upon which they 
had been arrested. 

Accepting the command of the Lord, " Thou shalt not kill,'' 
they agree with Justin Martyr and Tertullian that all war is un- 
lawful for Christians ; hence they refuse to bear arms, agreeing 
with the early church that when our Lord commanded Peter to 
put up his sword He meant forever to disarm His followers. 
Great have been the sufferings of Friends on this account, and 
perhaps never greater than during the Civil War in this country, 
when they were pressed into the Southern army and various 
means of torture used to compel them to fight. Repeated at- 
tempts were made to have them shot, but the soldiers refused to 
do it. On some occasions they were taken into battle, though 
they would not carry arms ; but none were wounded. 

George Fox, seeing the undue importance placed by church- 
members upon water baptism, was constrained with Justin Mar- 
tyr to say, " What need have I of that other baptism, who have 



394 CORNER-STONES OF FAITH 

the baptism of the Holy Ghost ? " He testified, as to his follow- 
ers, not so much against the other as for the baptism of the 
Holy Ghost, of which the immersion in water is bnt the figure. 
Having the real, we need not the shadow. 

The Master knew the Jews would continue to observe the 
Passover, and He would have their attention turned to Himself. 
With Ignatius, the Friends would say : " We pour out our souls 
for that spiritual communion, and seek the Bread of God, which 
is Jesus Christ, and the blood which is incorruptible." 

Friends have ever kept to the custom of the early church of 
worshiping God in silence ; not that meetings for worship should 
be silent meetings, but that there should be silence in meetings 
of the believers, and an opportunity to commune with God and 
to "hear what God the Lord will speak.' 7 With the apostolic 
church, they say and believe that where the Spirit of the Lord is, 
there is liberty, and all who are reconciled to God being kings and 
priests unto Him, any one of them who feels led thereto may 
read a portion of Scripture, offer a prayer, or sing a hymn ; and 
the service need not be confined to the men, but liberty in the Spirit 
may be exercised by women as well. As, after the day of Pen- 
tecost, sons and daughters prophesied, so they believe that God 
has poured out His Spirit upon all flesh, and daughters as well 
as sons may and do prophesy. Good women, in obedience to 
the call of their Lord, have braved public opinion, sacrificed 
much that is dear to the heart of wife and mother, and, as her- 
alds of the cross, gone upon their Master's errands, to the saving 
of many souls. In view of all the proof that God calls and blesses 
faithful women in the work of the ministry, who shall say that 
Christ's command, " Go preach My gospel," is not addressed to 
women ? 

In the administration of church affairs Friends recognize as 
having equal liberty of speech the ministers, the elders, and the 
members, women as well as men, while the direct care of the 
church affairs naturally falls upon those most experienced. 
Their monthly, quarterly, and yearly meetings are for church 



WHY I AM A FRIEND 395 

government and arranging for the extension of Christ's kingdom 
on the earth in educational, missionary, peace, temperance, and 
gospel work at home and abroad. The care of these several de- 
partments is assigned to committees composed of persons inter- 
ested in and qualified for each line of service. 

The fundamental doctrines of the gospel are accepted in com- 
mon with other evangelical churches, accepting the Lord Jesus 
Christ as the " Word who was with the Father before the world 
was/ 7 God manifest in the flesh, who gave His life for the world, 
and in the shedding of whose blood there is plenteous redemp- 
tion. They acknowledge the fall of man and the necessity of 
redemption through repentance toward God and faith in our 
Lord Jesus Christ. They believe in the indwelling presence of 
God in the heart of the believer who has opened the door and let 
Christ by His Spirit come in. The doctrine of sanctification by 
the Spirit has ever had an important place in the teaching of 
Friends, and that to keep one's self unspotted from the world is 
the Christian's duty. Eternal punishment of the wicked, and 
everlasting bliss for the righteous, they believe to be Bible 
teaching. The resurrection of the dead and final victory over 
death, hell, and the grave is the privilege of all who continue 
faithful. The Bible is accepted as the revealed will of God and 
as our rule for faith and practice. All immediate influence or sup- 
posed guidance or teaching of the Spirit must be tested thereby. 

Not because the circumstance of my birth gave my name a 
place upon the church record, neither because my environments 
have been favorable, am I a Friend, but because, after careful 
study and research, I have come to believe most fully that on 
those points in which they differ from other Christian denomi- 
nations their understanding of gospel truth accords most nearly 
with Christ's teaching and with "the faith and practice of our 
fathers." 



c^,^< 



XIV 



ADVENTISTS, DUNKERS, MENNONITES, CHURCHES 
OF GOD, THE NEW CHURCH, AND OTHERS 

THE denominations in this group and in that to follow can- 
not receive as full a description here as the larger and more 
prominent ones that have preceded. But sufficient will be given 
that the reader may know whence they came and wherein lie 
their distinguishing characteristics. 

THE ADVENTISTS, OR MTLLERITES 

The origin of the Adventists is to be found in the preaching of 
William Miller, and hence they are sometimes known as Mil- 
lerites. Miller was a man of somewhat limited education and at 
the outset a deist. He afterward became converted and joined 
a Baptist church. As a result of a study of the Scriptures, es- 
pecially the prophecies, he proclaimed the near approach of the 
second coming of Christ; and he taught that the millennium 
would follow, not precede, the end of the world. He began his 
preaching and predictions about 1831, and 1843 was named as 
the time for the end of the world. That failing, the fall of 1844 
was named as the time. After that Miller and others discour- 
aged the setting of any definite time. Miller gained many fol- 
lowers and helpers through his preaching and publications, not 
a few of whom remained although the predictions failed of ful- 
filment. His death occurred at Low Hampton, N. Y., in 1849. 

397 



398 CORNER-STONES OF FAITH 

The teaching of the Adventists in general is that the kingdom 
is to be set up on the earth, which is to be refined by fire, and 
that Christ is to come in person before the millennium. They 
accept the inspiration of the Scriptures, and take it as their 
creed, interpreting it, for the most part, literally. Otherwise the 
Adventists teach the generally accepted evangelical doctrines. 
They baptize by immersion. 

The government of Adventist churches is Congregational, except 
the Seventh-day Adventists, who have a Presbyterian form in part. 

There are the following separate branches of the Adventists : 

1. The Evangelical Adventists are the oldest body. They 
proclaim a near advent of Christ without setting the exact date. 
They hold to the consciousness of all the dead in Hades, and the 
natural immortality of the soul, and to future rewards and punish- 
ments, the righteous rising at the beginning of the millennium 
and being awarded eternal bliss, the wicked rising at the end of 
the millennium and being sent away into everlasting punishment. 
Their organ is " Messiah's Herald," published weekly in Boston. 

2. The Advent Christians began about 1855 in a division 
over immortality. In 1861 a General Association was formed. 
They believe that the dead sleep in unconscious repose until Christ 
comes ; that immortality is conditioned upon receiving Christ ; 
the wicked will utterly perish. " They make much of Sunday- 
schools, and are free and simple in worship." Their chief organ 
is the " World's Crisis," published weekly in Boston. At Yar- 
mouth, Me., is the Scriptural Publication House. 

3. The Seventh-day Adventists arose in 1845. They teach 
that the observance of the seventh day, or Saturday, as the Sab- 
bath is obligatory, in which they differ from all other Adventists, 
as well as from all other denominations except the Seventh-day 
Baptists. They teach, further, that man is not immortal, but 
receives immortality in accepting Christ; that the dead sleep 
until the resurrection ; that the millennial reign of Christ is not 
on the earth, but in the holy city in the skies. They believe that 
the beast of Revelation xiii. 11 is this government. Each year 



THE ADVENTISTS, OR MILLERITES 399 

quite a number of their members are tried and punished for 
working on Sunday — an unjust persecution, as they believe- 
They practise feet-washing in connection with the Lord's Supper. 
They make health reform quite prominent, and give much atten- 
tion to industrial training. A considerable missionary work is 
carried on by them. Their headquarters are at Battle Creek, 
Mich., where is published the "Advent Review and Sabbath 
Herald." 

4. The Church-of-G-od Adventists are a body that seceded 
from the foregoing in 1866. They are few in numbers, the ma- 
jority being in Missouri. They reject the application of Revela- 
tion xiii. 11 to the United States, and they do not receive as real 
and inspired the visions of Mrs. Ellen G. White. Their head- 
quarters are at Stanberry, Mo., where the " Advent and Sabbath 
Advocate " is published. 

5. The Life and Advent Union was established in 1864, al- 
though there were adherents of their views previous to that time. 
They believe in conditional immortality, but, unlike the others, 
they teach that the wicked will not rise, but are destined to ever- 
lasting sleep j only the righteous dead will rise. Their organ is 
the " Herald of Life/ 7 published at Springfield, Mass. 

6. The Age-to-come Adventists were duly formed in 1888 by 
the organization of a General Conference in Philadelphia. They 
are also known as Churches of God in Christ Jesus. They hold 
that man is mortal ; that eternal life is alone for the good ; that 
the Jews will receive Jesus as the Messiah, be restored to the 
Holy Land, and reestablish Jerusalem, becoming the head of the 
nations ; that the kingdom of God will be established on earth, 
the saints being associated with Christ in the government j that 
the millennium is a period of probation. Their chief organ is 
the " Words of Cheer," published in Brooklyn, N. Y. 

In other denominations there are some who hold Adventist 
views as to the second coming of Christ and the millennium. 
Considerable literature is published and quite widely circulated 
by the various branches of the Adventists. An independent and 



400 CORNER-STONES OF FAITH 

undenominational Scriptural Tract Repository sends out litera- 
ture of this kind in considerable quantities, besides publishing 
the "Christian." 

For further study see the following : 

" Concise Dictionary of Religious Knowledge," edited by Dr. 
S. M. Jackson, article " Adventists," by D. T. Taylor ; also article 
in Appendix of " Schaff-Herzog Encyclopedia." 

" Religious Forces of the United States," H. K. Carroll (Ameri- 
can Church History Series, vol. i.), pp. 1 et seq. 

"Rise and Progress of Seventh-day Adventists," J. N. Longh- 
borough (Battle Creek, Mich., General Conference Association, 
1892). 

" History of the Second Advent Message," J. C. Wellcome (Yar- 
mouth, Me., 1874). 

"Life of William Miller," White (Battle Creek, Mich., 1875). 

THE DUNKERS, OR BRETHREN 

They are variously known as " Dunkards," " Tunkers," " Breth- 
ren," and " German Baptists." Among themselves and in their 
literature they are referred to as Brethren. They owe their origin 
to the followers of Alexander Mack, a German Pietist, who came 
to this country from Germany in 1719 and the years following. 
Mack himself did not come over until 1729. Their settlement 
was near German town, Pa., where a church was formed in 1723. 
" One of their number edited and printed the first German Bible 
in America, the unbound sheets of which were used by the British 
soldiers to litter their horses after the battle of Germantown in 
the Revolutionary War." * He carried on a considerable publish- 
ing business. Some of the Sunday-school cards he printed are 
still in existence. 

The church government of the Dunkers is in part representa- 
tive. The decisions of the annual meeting or conference are 

* Carroll's "Religious Forces," p. 129. 



THE DUNKERS, OE BRETHREN 401 

binding- upon the district conferences and the churches. They 
have bishops or elders, ministers, and deacons, all chosen by the 
congregation. Most of their ministers are paid no salary, having 
other means of support. They are not a specially educated class, 
the Dunkers having no theological schools. In later years more 
attention has been given to education. They have now six well- 
conducted educational institutions ; in some there is a Bible de- 
partment. Their teachings are in the main evangelical. They 
strive to give strict heed to the letter as well as the spirit of the 
Bible. They hold that faith, repentance, and baptism are condi- 
tions of pardon. They baptize by immersion, plunging three 
times, dipping forward, once for each person of the Trinity. 
Their communion is in the evening, after having partaken of a 
full meal. Before the Supper the brethren wash one another's 
feet and give the salutation of the holy kiss, the sisters perform- 
ing the same service among themselves. The Dunkers enjoin 
plainness of dress and nonconformity to the world, take no part 
in war, are opposed to secret societies. The anointing of the 
sick with oil, in the name of the Lord, is a common practice 
among them. They endeavor to follow closely what they believe 
to be the plain teaching of the Scriptures and the simplicity of 
the apostolic church. They do some missionary work, having 
started it within a few years, carrying on a work in Sweden, 
Denmark, Norway, Asia Minor, and India. Their foreign mis- 
sionary and publication headquarters are at Mount Morris, 111. 
Their church organ is the " Gospel Messenger." 

There are three branches of the Dunkers— the Conservatives, 
the Progressives, and the Old Order Brethren. The Progressives 
separated because of a too strict enforcement of the principle of 
nonconformity to the world, and an opposition to innovations in 
manner of life and worship on the part of the others. The Con- 
servatives hold a middle position between them and the Old Order 
Brethren, who oppose all Sunday-schools, all educational institu- 
tions, and mission work. The Conservatives are not so rigorous 
in their enforcement of nonconformity, but are not quite so ag- 



402 



CORNER-STONES OF FAITH 



gressive as the Progressives. They are the strongest branch. By 
far the largest number of Dunkers are in Pennsylvania, Ohio, 
and Indiana. The German Seventh-day Baptists are an offshoot 
of the Dunkers. 

See article " Tunkers" in " Schaff-Herzog Encyclopedia" ; also 
Carroll's " Religious Forces/' chap. xix. 



THE MENNONITES 

The Mennonites trace their origin to the Waldensians and their 
predecessors who never submitted to the Romish yoke in the 
dark ages. Their present name was given them by their oppo- 
nents in the sixteenth century, 
when Menno Simons labored very 
zealously and successfully to gather 
the scattered congregations into 
one body or conference. Menno 
Simons, who was born in Holland 
in 1492 and died in 1559, was 
brought up a Roman Catholic and 
educated as a priest 5 but in 1536 
he changed his faith, became an 
Anabaptist minister, and after a 
time began to organize churches 
on the principle of non-resistance 
and of opposition to infant bap- 
tism. It was Anabaptist or Men- 
nonite influence that gave rise to 
the Baptists.* 
The first party of Mennonites to come to this country came 
from Germany in 1683, and settled at Germantown, Pa., where a 
meeting-house erected by Mennonites in 1770 still stands. " The 

* See page 349 ; also Douglas Campbell's " Puritan in Holland, England, 
and America," vol. ii., p. 200. 




Menno Simons. 
Born 1492, died 1559. 



THE MENNONITES 403 

indebtedness of the Friends to the Anabaptists of Holland was 
amply repaid by the cordial welcome given to the Mennonites in 
the colony of Pennsylvania." They are at present most numerous 
in that State. The majority of the Mennonites in America are 
descendants of G-ermans, but there are also a large number that 
emigrated from Switzerland. The so-called Russian Mennonites, 
who emigrated from southern Russia within the last twenty-five 
years, are likewise Germans, and these, with the Swiss and the 
American Mennonites, use the German language. Those, how- 
ever, who emigrated in an early day, and whose descendants have 
now been in this country for four or five generations, must be 
designated as Americans, and these are growing into the use of 
the English language in their services and in their literature. 

The government of the Mennonite churches is of the Congre- 
gational type, with some modifications. Their officers are bishops, 
ministers, and deacons ; they are chosen by lot from the congre- 
gations. Bishops have charge of districts. The churches meet 
together in conferences. Mennonite teachings are presented in 
eighteen articles adopted in 1632 at Dordrecht, Holland. They 
are evangelical, of a very orthodox type. Their confession " en- 
joins the practice of washing the feet of the saints, the marriage 
only of members of the same faith, the non-resistance of violence, 
counseling flight rather than the use of the sword." Baptism is 
administered to believers only, not, however, by immersion, but 
by pouring. They reject infant baptism. Persons from other 
denominations, who have been baptized on confession of their 
faith in adult years, are not rebaptized unless they desire it. The 
Lord's Supper is observed twice a year, and in connection with 
it the washing of the saints' feet, the members of each sex per- 
forming the office among themselves. The holy kiss is given to 
the new members, the pastor's wife or the wife of a deacon per- 
forming the service for the women. The holy kiss is also given 
when officers are ordained. Missionary work has been quite 
recently begun by the Mennonites, and is carried on by them to 
some extent at present. 



404 CORNER-STONES OF FAITH 

The Mennonites are divided into twelve branches, some of them 
quite small. They are known as the Mennonite Church (the 
parent and largest body), the Bruederhoef, the Amish, the Old 
Amish, the Apostolic, the Reformed, the General Conference, 
the Church of God in Christ, the Wisler, the Brueder-Gemeinde, 
the Defenseless, the Brethren in Christ. The divisions arose 
mainly as a result of differences as to discipline and observances. 
The Amish Mennonites (second in point of numbers) take their 
name from Jacob Ammen, who drew off a following on the subject 
of church discipline. They are a plain people, and are sometimes 
known as " Hookers," from the fact that they use hooks and eyes 
instead of buttons. 

The " Herald of Truth " is the organ of the parent body and of 
the Amish, these two largest bodies being closely related in 
general church and missionary work ; it is printed at their pub- 
lishing-house in Elkhart, Ind. 

For further study see : 

" History of the Mennonites/' John Harsch (Elkhart, Ind., 
1893). 

Article "Menno and the Mennonites" in " Concise Dictionarjr 
of Religious Knowledge." 

Carroll's " Religious Forces," chap, xxviii. 



THE CHURCHES OF GOD, OR WINEBRENNERIANS 

The Churches of God, or " Winebrennerians," as they are often 
called by others, not by themselves, became a distinct organiza- 
tion in 1830. They owe their origin to the Rev. John Wine- 
brenner, a minister of the German Reformed Church and pastor 
of a church in Harrisburg, Pa. Extensive revivals took place in 
different counties under his preaching, which met with opposition. 
This opposition and the change of views on the part of Wine- 
brenner made necessary the new organization. Their annual 



THE NEW CHURCH, OR SWEDENBORGIANS 405 

conferences are called elderships. There is also a General 
Eldership, meeting every three years. Their ministry is itinerant. 

The Churches of God may be characterized briefly as follows : 
In polity and usage they are Methodists. They hold that the 
division of believers into sects is unscriptural, and that each 

church should be known as the Church of God at , and any 

number of churches as Churches of God. This clause was adopted 
at the General Eldership meeting in May, 1896. They believe 
that creeds are unnecessary and divisive, and that the Bible, 
without note or comment, is a sufficient rule of faith and practice. 
They recognize only immersion of believers as baptism. They 
practise the washing of the feet of the saints as an ordinance. 
The Lord's Supper is administered to Christians only, in a sitting 
posture, and in the evening. 

Their publishing-house is at Harrisburg, Pa., and they have a 
college at Findlay, 0. They are still strongest in Pennsylvania, 
where they originated. Their organ is the " Church Advocate." 

THE NEW CHURCH, OR SWEDENBORGIANS 

The members of the New Church, or the New Jerusalem 
Church, are more commonly known as Swedenborgians. They 
accept the doctrines of the Christian faith as set forth from the 
Word of God in the writings of Emanuel Swedenborg, a man of 
great scholarship and of a deep religious spirit. He was born in 
Sweden in 1688. He held important educational and civic posi- 
tions. After a devout and diligent study of the Scriptures, and 
prayerful meditation, he began to put forth the principles of the 
New Church. He was a voluminous writer upon scientific and 
theological subjects. 

The first Swedenborgian congregation in this country was or- 
ganized in Baltimore in 1792. Their General Convention was 
incorporated in 1817. There is no distinct and well-defined polity. 
A modified episcopacy exists, for the most part. Each State has 
its general pastor, or overseer, a permanent officer. The separate 



406 



COKNER-STONES OF FAITH 



congregations have much liberty in government. Their worship 
is partly liturgical. The teachings of Swedenborg are peculiar 
and considerably elaborated, too much so for even a full sum- 
mary here. Only a few strik- 
ing features can be referred 
to in this article. He teaches 
that Christ's second coming 
occurred in 1757, when a gen- 
eral judgment took place in 
the spiritual world, and he 
(Swedenborg) was intromitted 
to that world by the opening 
of his spiritual senses. A new 
heaven and a new earth (Rev. 
xxi. 1), which signifies a new 
dispensation of divine truth 
in heaven and on earth, were 
at that time inaugurated. Swe- 
denborg was in continued com- 
munication with the spiritual 
world, unsought by him, but 
voluntarily tendered him. He conceived of the Trinity as wholly 
embodied in Jesus Christ. God is one ; the divine in Christ is 
the Father; the divine and human together is the Son. The 
only life is that of God. Man's apparent life is the divine pres- 
ence freely communicated to him. The spirit of man has form 
and gives form to the body. The spiritual body exists within the 
natural. After death the spiritual body is separated from the 
corruptible and lives as in the previous life. There is no resur- 
rection of the natural body. The visible universe is a counter- 
part of the unseen and spiritual. There are no created angels ; 
they are the spirits of redeemed men and women in heaven. 
Heaven consists in a good life and in the charity and faith which 
inspire it; hell consists in the burnings of the false and evil 
within. 




Emanuel Swedenborg. 
Born 1688, died 1772. 



THE CHRISTIAN UNION CHUECHES 407 

The headquarters of their Home and Foreign Missionary Board 
are in Boston ; their Board of Publication is in New York. The 
organ of the General Convention is the " New Church Messenger." 

For fuller exposition see Swedenborg's works, especially " True 
Christian Religion"; also article "New Church" in "Concise 
Dictionary of Religious Knowledge." 

THE CHRISTIAN UNION CHURCHES 

The churches comprised under this name became organically 
associated in 1864. A leader in the movement was the Rev. J. F. 
Given, a graduate of Marietta College. Elder Flack, of the 
Methodist Church, was prominent in starting the movement. It 
grew out of opposition to political preaching, and especially be- 
cause they would take no part in furthering the Civil War. The 
idea kept prominent by them is Christian union. Their polity is 
Congregational. They have a General Council, meeting every 
four years, and State councils, meeting yearly. These bodies 
are simply advisory. In teachings the Christian Union Churches 
are generally evangelical. The following are briefly the principles 
of the denomination : (1) the oneness of the church of Christ ; 
(2) Christ the only Head ; (3) the Bible our only rule of faith and 
practice ; (4) good fruits the only condition of membership ; (5) 
Christian union without controversy; (6) each local church 
governs itself; (7) partizan preaching discountenanced. The 
body has had a somewhat rapid growth, and is most numerous in 
Ohio, Indiana, and Missouri. A few years ago efforts were made 
by the Christians to have the Christian Union Churches unite 
with them, but they met with only partial success. While some 
joined in, others did not. The president of the Christian Union 
General Council was made secretary of the Christian publishing- 
house. What little union there was seems to have been by ab- 
sorption. 



XV 



THE SALVATION ARMY, AMERICAN VOLUNTEERS, 

CATHOLIC APOSTOLIC CHURCH, PLYMOUTH 

BRETHREN, AND OTHERS 

THE SALVATION ARMY 

THE Salvation Army, like most other organizations, did not 
spring full-fledged from the brain of the founder, but was a 
growth. Its precursor was the Christian Mission, started by the 
Rev. William Booth, a preacher of the Methodist New Connection 
of England. Working among the lowest classes of London's 
poor, he evolved methods that seemed best adapted to the people 
among whom he labored. The Salvation Army was the result, 
which came into being in 1878, thirteen years after the beginning 
of the Christian Mission. General Booth was ably seconded by 
his wife, who found time, while bringing up a family of eight 
children, all of whom are actively engaged in the work of the 
army, to do much speaking and writing. She died in 1890. 

The army came to this country, or, in their parlance, invaded 
America, in 1880. The growth in numbers and in favor has been 
quite rapid. 

The organization, as the name implies, is of a military charac- 
ter throughout. The divisions of the work in this country com- 
prise stations under the charge and command of a captain, 
sections under an adjutant subject to a major, districts under a 

411 



412 



CORNER-STONES OF FAITH 



major, divisions under a major or brigadier, and a territory 
under the charge and command of a commissioner. Over the 
whole army are the general-in-chief and his staff. The members 

of the army wear a sim- 
ple uniform of dark blue, 
trimmed with red, that 
has become familiar to 
almost ever}' one. That 
which is required of each 
member is prompt and 
unquestioning obedience 
to superiors, open and 
even ostentatious con- 
fession of personal reli- 
gion, renunciation of the 
world, self-denial, and 
support of local work. 
They strive to utilize all 
the powers of every in- 
dividual member, and 
press their work with 
great vigor. 

In teaching the army 
follows very closely that 
of the Methodists. Their 
theology is of the Arminian type. They do not observe the 
sacraments, and are not strictly a church, but rather an organ- 
ized missionary or evangelistic movement among the lowest 
classes of society. Although the army has been severely criti- 
cized for some of its methods, it has had a rapid growth, and 
in the last few years has gained in favor, largely through the 
efforts and influence of Commissioner Ballington Booth (son of 
General William Booth) and his wife, Maud Booth. A number 
of persons of prominence have joined the auxiliary of the army 
in this country. Many, however, are strongly of the opinion that 




General William Booth. 

Founder of the Salvation Army— England, 1878; 
America, 1880. 




Salvation Army Headquarters, Fourteenth Street, New York. 



414 COENER-STONES OF FAITH 

the position they take, that " no matter how peculiar or how out- 
rageous a measure seems, if it leads up to soul-saving it shall be 
done/' is a wide stretch of the principle of Paul, " all things to all 
men." And yet, as some one has said, "The Salvation Army is 
the modern fulfilment of the parable of the Good Samaritan. . . . 
If any one does not like the Good Samaritan's method, let him set 
about doing the Good Samaritan's work with methods that are 
better." Their efforts are largely among the destitute and de- 
praved, the waifs and strays of society ; they have several prison- 
gate homes for ex-convicts, where they receive men just dis- 
charged from prison. They also support rescue-homes for fallen 
women, and lodging-houses and shelters for men. 

Their organ is the " War Cry," which has a large circulation. 
The army flag is red, with dark-blue border, and a yellow star in 
the center. 

For further study see the following : 

"Salvation Soldiery" and "Orders and Regulations for Field 
Officers," both by General William Booth. 



THE AMERICAN VOLUNTEERS 

In 1896 there was a division in the American branch of the 
army. Commissioner Balliugton Booth and his wife having been 
removed from the command of the army in this country, they at 
once formed an organization called God's American Volunteers 
(later changed to American Volunteers), spoken of briefly as the 
Volunteers. The trouble seems to have arisen out of an unwise 
effort on the part of the general of the army, or his advisers, to 
push autocratic methods in democratic America. The claim, 
however, is that the change was simply a following out of the 
policy of the army to transfer commanders from one place to 
another after a few years of service in a territory. On the one 
side there was failure to comply with the commands of a superior 
officer,— whether the commands were wise or not is not the ques- 



THE AMERICAN VOLUNTEERS 



415 



tion— " theirs not to reason why,"— and on the other hand a 
failure to appreciate the American needs and spirit .* Articles of 
faith, called " Cardinal Doc- 
trines of the Volunteers of 
America," have been adopt- 
ed, which are distinctly 
evangelical. 

The ordination of some 
of the more important offi- 
cers of the Volunteers has 
been introduced. The sac- 
raments of the Lord's Sup- 
per and Baptism are admin- 
istered by these ordained 
officers. The observance of 
these ordinances is not con- 
sidered as an essential con- 
dition of membership. The 
children of Volunteers may 
be baptized. The equality 
of men and women in ser- 
vice and in office is fully 
recognized. The commander-in-chief is elected by the soldiers 
from among the officers that have served for not less than five 




Ballington Booth. 



* General Booth of the Salvation Army arrived in New York, January 15, 
1898, and met his son Sunday afternoon. Following is the official state- 
ment of what occurred at the meeting : 

" (1) General William Booth and Commander Ballington Booth met in the 
"Windsor Hotel in the presence of Dr. Josiah Strong and Dr. Charles Cuth- 
bert Hall, on Sunday, January 16, 1898. (2) The interview was purely as 
between father and son. (3) Nothing transpired calculated to lead to any 
union of the two movements. (4) It was agreed that all public controversy 
in the press and otherwise between representatives of the two movements 
should, as far as possible, come to an end. 

"(Signed) Charles Cuthbert Hall, 

Josiah Strong." 



416 CORNER-STONES OF FAITH 

years ; he shall hold office ten years. A Volunteer may or may 
not be a member of a church, as he chooses. 

For further information the reader must apply to their head- 
quarters in New York City, where a copy of the constitution of 
the organization and reports can be had. 

For further study see the following : 

" Beneath Two Flags," Maud B. Booth (New York, Funk & 
Wagnalls, 1889). 

Article " Salvation Army" in " Concise Dictionary of Religious 
Knowledge." 



THE CATHOLIC APOSTOLIC CHURCH 

The origin of the Catholic Apostolic Church was in certain 
manifestations of the Spirit in Scotland and in London. There 
were those who said they had the gift of tongues, being used 
by the Holy Spirit to utter " prophesyings." Divine power and 
healing- accompanied these manifestations, and the fame of them 
spread, which resulted in the withdrawal of many from the de- 
nominations to which they belonged, and the formation of this 
church, about 1835. The Rev. Edward Irving, an eloquent Scot- 
tish preacher who was an assistant of Dr. Chalmers, was one of 
the original and most influential promoters of the movement, 
though they do not acknowledge him as the founder. u Ir- 
vingites" is a name by which they have sometimes been known. 
The first to come to this country came to New York about the 
middle of the century. 

The church was organized on an elaborate basis. Its fourfold 
ministry includes apostles, prophets, evangelists, and angels, or 
pastors, all chosen directly by the Holy Ghost. Each local church 
has elders, deacons, and deaconesses, chosen by the congregation. 
There were originally twelve apostles ; but they have all died, and 
successors have not been chosen. 

The Catholic Apostolic Church believes in the plenary inspira- 



THE PLYMOUTH BRETHREN 417 

tion of the Bible, and bases its teaching on the Apostles' Creed 
and the Nicene and Athanasian creeds. They emphasize the near 
approach of the second coming of Christ. Baptism, they believe, 
conveys the new life, and the Lord's Snpper is not only a sacra- 
ment, but a sacrifice. Their worship is liturgical, an elaborate 
ritual being used. The Lord's Supper is given prominence, and 
is celebrated every Sunday. There are only a little over a thou- 
sand members in this country. 

For further study see : 

Article " Catholic Apostolic Church "in " Schaff-Herzog Ency- 
clopedia." 

Same in " Concise Dictionary of Religious Knowledge." 
Carroll's " Religious Forces," chap. vi. 



THE PLYMOUTH BRETHREN 

The Plymouth Brethren, or simply Brethren, as they desire to 
be called, had their origin about 1830 in England. As a large 
company early gathered in Plymouth, England, they came to be 
known as Plymouth Brethren. In England they are also known 
as Darbyites, from a prominent leader, the Rev. J. N. Darby. 
The organization of the Brethren is very simple. They have no 
regularly paid ministry, nor do they believe in ordination, em- 
phasizing the parity of all believers. They own no churches in 
this country, but worship in halls. They meet every Sabbath for 
the " breaking of bread," the Lord's Supper. A characteristic of 
the Brethren is the endeavor to keep the unity of the Spirit. 
They believe that the church is one. While they are agreed in 
opposing sectarianism, there are at present internal differences. 
In the United States the little more than six thousand Brethren 
are divided into four branches. In theology they are for the 
most part Calvinistic. Their interpretation of the Scriptures, 
which are their only creed, is quite literal and narrow. 



418 CORNER-STONES OF FAITH 

For further study see : 

"History and Doctrine of the Plymouth Brethren," Tevlon 
(London, 1883). 

Article "Plymouth Brethren" in " Schaff-Herzog Encyclo- 
pedia." 

Carroll's " Religious Forces," chap. iv. 



THE SOCIAL BRETHREN CHURCH 

In Arkansas and Illinois there are several congregations known 
as the Social Brethren Church. This association of churches 
was organized about 1867. "It is quite evident that the de- 
nomination was originally formed of Baptists and Methodists, 
the ideas of both of these denominations and some of their 
usages being incorporated in the new body."* Their organiza- 
tion is of the Congregational type. Their teaching is evangeli- 
cal. They allow three modes of baptism. 

THE RIVER BRETHREN 

This small body, numbering only a few thousand all told, are 
closely allied to the Mennonites. In 1750 a party of Swiss 
Anabaptists came to this country and settled in Pennsylvania 
near the Susquehanna River, from whom the River Brethren 
are for the most part descended. Their name is probably de- 
rived from the fact that they were baptized in the river. 

They are organized into conferences. They practise trine 
immersion and feet-washing, and advocate non-resistance and 
nonconformity to the world. 

Small as are their numbers, there are three branches, known as 
The Brethren in Christ, The Old Order or "Yorker" Brethren, 
and The United Zion's Children. 

* Carroll, in li Religious Forces," p. 347, where the facts for this paragraph 
were obtained. 



CHRISTADELPHIANS AND SCHWENKFELDERS 419 

See " History of the Baptists/ 7 A. H. Newman (American 
Church History Series, vol. ii.), p. 500. 
Carroll's " Religious Forces/' p. 55. 

THE CHRISTADELPHIANS 

This is a small sect that owes its origin to John Thomas, M.D., 
an Englishman who came to this country about the middle of the 
present century. He was at first a Disciple, but came to believe 
that the teachings of the churches were apostate. These views 
he proclaimed, and began to organize societies. Their congre- 
gations are called "ecclesias." Instead of ordained ministers 
they have lecturing or serving brethren. They have but four 
church edifices in this country, their meetings being held in halls 
or private houses. Their name was not adopted until the time 
of the Civil War, when they applied to be relieved from military 
service. Christ adelphians believe that Christ manifested divine 
power, although they reject the doctrine of the Trinity and that 
Christ works out man's salvation. They hold that immortality 
is conditioned on man's righteousness ; that only those who are 
true Christadelphians will have eternal life ; the rest will be an- 
nihilated. They teach that baptism by immersion is necessary 
to salvation ; that Christ is coming to the earth to set up His 
kingdom in place of human governments* 

THE SCHWENKFELDERS 

In Pennsylvania there are a few hundred people who are de- 
scendants of the followers of Kasper von Schwenkfeld, a noble- 
man of Germany (born 1490, died 1561), who came here in 1734. 
He differed in many points from the Reformers, but did not 
himself organize a separate sect. His followers, however, did. 
Their organization is on the Congregational basis. Their service 

* See Carroll's "Religious Forces," p. 91, and "A Declaration of the First 
Principles of the Oracles of the Deity." 



420 CORNER-STONES OF FAITH 

is non-liturgical. They teach that the indwelling Word, which 
is Christ, is necessary to the understanding of the Scriptures; 
that the human nature of Christ, associating with the divine, 
came to have a divine nature peculiarly His own: that the 
Lord's Supper is a medium of spiritual nourishment ; that the 
mode of baptism is not essential. They do not regard baptism 
or the Lord's Supper as obligatory, and consider the Scriptures 
co-equal with other testimony of the Spirit. "Among the cus- 
toms peculiar to the Schwenkf elders is a service of prayer and 
exhortation over newly born infants, repeated in church when 
the mother and child appear."* Each year they celebrate the 
day of their landing in America, September 24th. 

* Carroll's " Religious Forces, " p. 344. See also articles " Schwenkfelders " 
and " Sekwenkfekl " in " Concise Dictionary of Religious Knowledge." 






XVI 



MORMONS, SPIRITUALISTS, CHRISTIAN SCIENTISTS, 
AND OTHERS 

IN this article will be briefly mentioned the denominations not 
heretofore named in these articles, completing the divisions of 
the church in this country, not forgetting, however, that there 
are independent congregations of considerable local influence and 
importance that cannot be separately mentioned within the limits 
of our space. 

THE MORMONS 

The official name of this body is the Church of Jesus Christ 
of Latter-day Saints. Their faith is based on the Bible, the 
revelations made to their leaders, and on the Book of Mor- 
mon. This book, it is claimed, is the condensed record of the 
history, faith, and prophecies of the ancient inhabitants of 
America, made on golden plates by the prophet Mormon, and 
left to the custody of his son Moroni, who buried them. The 
first edition of the Book of Mormon contains 588 pages, of which 
555 are devoted to the history of the descendants of Lehi and 
God's dealings with them, and 33 pages to an abbreviated history 
of the ancient Jaredites, who came from the Tower of Babel 
shortly after the confusion of tongues* The plates were found 

* The title of the book is as follows : " The Book of Mormon : an account 
written by the hand of Mormon, upon plates taken from the plates of Nephi. 
Wherefore it is an abridgment of the Record of the People of Nephi ; and 
also of the Lamanites ; written to the Lamanites, which are a remnant of 

423 



424 



CORNER-STONES OF FAITH 



by Joseph Smith, as he says, in the hill Cumorah, in the western 
part of New York State. Mormon is said by them to be the last 

of the sacred prophets 
of ancient America, a 
descendant of Lehi, of 
the tribe of Manas- 
seh, who emigrated to 
America in B.C. 600. 

It has been widely 
asserted that the Book 
of Mormon is based on 
a manuscript written 
by one Solomon Spaul- 
ding, a Presbyterian 
minister of Pennsylva- 
nia; but there is not 
sufficient proof that 
Smith had Spaulding's 
manuscript, or any 
other, as a basis. The 
manuscript of Spaul- 
ding is now in the 
library of Oberlin Col- 
lege, and could not 
have been the foundation for the Book of Mormon, except pos- 
sibly by way of suggestion. From a Gentile standpoint the 
origin of the book is a mystery, though, as has recently been 
said, " nothing in the book seems in any way beyond the inven- 

tlie House of Israel ; and also to Jew and Gentile ; written by way of com- 
mandment, and also by the spirit of Prophecy and of Revelation. Written, 
and sealed up, and hid up unto the Lord, that they might not be destroyed ; 
to come forth by the gift and power of God unto the interpretation thereof ; 
sealed by the hand of Moroni, and hid up unto the Lord, to come forth in 
due time by the way of Gentile ; the interpretation thereof by the gift of God ; 
an abridgment taken from the Book of Esther. Also, which is a Record of 
the People of Jared, which were scattered at the time the Lord confounded 




Brigham Young. 
Bora 1801, died 1877. 



THE MORMONS 425 

tion or ability of an ignorant young man, such as Joseph Smith 
confessedly was." Early associated with Smith was Sidney Rig- 
don, who had been successively a Baptist and a Campbellite, then 
a Mormon. To him, no doubt, is largely due the Mormon eccle- 
siastical and theological system. Rigdon, however, did not join 
Smith until after the church had been organized several months. 
It was under Smith's lead that the church was organized in Fay- 
ette, Seneca County, N. Y., in 1830, with six members; others 
soon joined. The first conference was held in Manchester, N. Y., 
in June. The first gathering-place of the saints was Kirtland, 0., 
where a temple still stands. 

The Mormons were obliged to flee from one place to another 
on account of persecution. They went to Missouri, then to Illi- 
nois, and finally to Utah, where they began their temple at Salt 
Lake City. Joseph Smith was shot and killed by a mob in Car- 
thage, 111., June 27, 1844. He was succeeded by Brigham Young 
as prophet and first president. 

The organization of the Church of Latter-day Saints is hier- 
archical, with two classes of priesthood, the Melchizedek and the 
Aaronic. The former includes the offices of apostle, seventy, 
patriarch, high priest, and elder. These officers are all elders, 
and their duties are to preach and baptize, to ordain, and to ad- 
minister the Lord's Supper. The Aaronic priesthood includes 
the offices of bishop, priest, teacher, and deacon. In practical 
affairs the president of the church, with his two counselors, 
forming the First Presidency, is the sovereign authority. The 
high court of the church is the Council of the Twelve, called a 
" quorum of twelve apostles." A third quorum is the " seventy." 

the language of the people when they were building a tower to get to Heaven ; 
which is to show unto the remnant of the House of Israel how great things 
the Lord hath done for their fathers ; and that they may know the covenants 
of the Lord, that they are not cast off forever ; and also to the convincing of 
the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting 
Himself unto all nations. And now if there be fault, it be the mistake of 
men ; wherefore condemn not the things of God, that ye may be found spot- 
less at the judgment-seat of Christ," 




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THE MORMONS 427 

These three are the leading quorums of the church in directing 
its affairs abroad in all the world. Besides these, in the same 
priesthood, the Melchizedek, is a quorum of high priests, twelve 
of which form what is known as the High Council, over which 
the First Presidency presides as its head. It is an appellate court, 
and its decisions are final. Their territory is divided into 
" stakes," including a chief town and surrounding towns, each 
with its president and two counselors. It is a compact system, 
with the people subservient to the leaders. 

The Latter-day Saints adopt the Bible and their sacred books, 
which are a continuation of divine revelation, as their inspired 
Scriptures. They baptize by immersion, baptizing no children 
under eight years of age. They confirm by the laying on of 
hands of the elders. They celebrate the sacrament of the Lord's 
Supper usually every Sunday, using water instead of wine. They 
teach that God exists in the form of a man ; that Jesus Christ is 
the Son of God, but of a different substance from the Father ; 
that the Holy Spirit is only an influence ; that all men are sinners 
through actual transgression, and not because of Adam's sin; 
and that the atonement of Christ is for all who accept and obey. 
They place much importance upon revelations, visions, and pro- 
phesyings, which are not of the past, for God has much yet to 
reveal. They believe in the preexistence of human spirits, and 
that it is only through earthly existence that they can attain 
final bliss ; hence it is a work of great benevolence to provide 
earthly bodies for them. They believe that Christ will return to 
reign personally, setting up His Zion at Salt Lake City. It is 
stated in the Book of Mormon that Jesus came to America in 
the interval between His burial and resurrection, and after preach- 
ing awhile to the people departed to go and preach to the lost 
ten tribes of Israel. They baptize for the dead, believing that for- 
giveness of sins is dependent upon immersion. The practice of 
polygamy was begun about 1850, it being proclaimed that this was 
enjoined by revelation. The patriarchs had many wives, so should 
they. The present president, Wilford Woodruff, claims to have 



428 COENER-STONES OF FAITH 

received a divine revelation that the faithful should abstain from 
plural marriages. The Gentiles are wont to think th at it is a revela- 
tion of expediency by reason of the action that Congress has taken 
in reference to polygamy. It is difficult to tell how far the com- 
mand to abstain from plural wives is obeyed. Utah has been 
accepted as a State, and July 4, 1896, we added another star to 
our flag, making forty-five. 

The Mormons do an aggressive missionary work. Their mis- 
sionaries are to be found in many countries, where they gain 
proselytes that are sent to Utah. 



THE REORGANIZED CHURCH OF JESUS CHRIST 
OF LATTER-DAY SAINTS 

This branch of Mormonism claims to be the true followers of 
Joseph Smith. When Smith was put to death in 1844, as stated 
above, a dispute arose as to his successor, and this branch claims 
that the true and rightful successor of Joseph Smith was not 
Brigham Young, but Smith's eldest son, Joseph. The chief point 
of difference between them and the Utah Mormons is that thejr 
repudiate the revelation of plural marriages, insisting strenuously 
that Joseph Smith received no revelation to that effect, but that 
he taught distinctly that a man should have but one wife. Be- 
sides repudiating the so-called revelation of polygamy, the Reor- 
ganized Church naturally rejects the teaching that Utah is to be 
the gathering-place of the Saints. And, further, they repudiate 
the theory of Adam-G-od ; that is, that Adam was God, " and the 
only God with whom we have to do." * In a memorial addressed 
to Congress in April, 1870, they quote from the Book of Mor- 
mon as follows : " Wherefore, my brethren, hear me, and 
hearken to the word of the Lord ; for there shall not any man 

* Sermon by Brigham Young, "Journal of Discourses," vol. i., p. 50. 
The writer is greatly indebted to Elder Willard J. Smith for important doc- 
uments and valuable information. 



THE LATTER-DAY SAINTS 429 

among you have save it be one wife j and concubines he shall 
have none." * 

In organization this branch is similar to the other. Their first 
conference was held in 1852. They believe in the Trinity and 
in the atonement of Christ. They baptize by immersion for the 
remission of sins. They believe in the resurrection of the body 
— ■" that the dead in Christ will rise first, and the rest of the dead 
will not live again until the thousand years have expired." Their 
Scriptures are the Bible, the Book of Mormon, and the Book of 
Doctrine and Covenants. 

The Reorganized Church has members in nearly every State 
in the Union. Their chief strength is in Iowa and Missouri. 
Their headquarters, where they have a publishing-house, are in 
Lamoni, la. The leading church organ is the " Saint's Herald." 
They observe the Lord's Supper usually the first Sunday of each 
month. Joseph Smith, the eldest son of the original Joseph 
Smith, is president of the church. 

For further study see the following : 

Book of Mormon, and Book of Doctrine and Covenants. 

Article " Mormons "in " Schaff-Herzog Encyclopedia." 

Article "Mormonism" in " Concise Dictionary of Religious 
Knowledge." 

" History of all Religions," Schmucher, pp. 98 et seq. 

11 Religious Forces," H, K. Carroll, chap. xxvi. 

"The Mormon Delusion," M. W. Montgomery (Boston, Con- 
gregational Sunday-school and Publishing Society, 1890). 

* In the Court of Common Pleas, Lake County, Ohio, February 23, 1880, 
Judge L. S. Sherman handed down the following decision touching the Kirt- 
land Temple suit : " The court do find as matters of fact . . . that the 
church in Utah, the defendant, of which John Taylor is president, has ma- 
terially and largely departed from the faith, doctrines, laws, ordinances, and 
usages of said original Church of Jesus Christ of Latter-day Saints, and has 
incorporated into its system of faith the doctrines of celestial marriages and 
a plurality of wives, and the doctrine of Adam-God worship, contrary to the 
laws and constitution of said original church." 



430 CORNER-STONES OF FAITH 

"From Palmyra to Independence," Rudolph Etzenhouser, 
2 vols. 

" Memorial to Congress" (printed at Piano, 111.). 

THE CHURCH TRIUMPHANT 

This is the name assumed by those who recognize George Jacob 
Schweinfurth as the Christ of the second coming. He was a 
Methodist minister, but resigned to become a disciple of a Mrs. 
Beekman, who declared herself the "spiritual mother of Christ 
in the second coming," and that Schweinfurth was the "Messiah 
of the new dispensation." She died in 1883. The Bible is ac- 
cepted by them as the Word of God. Christ, they believe, re- 
ceived the Spirit of God and became divine by being freed from 
the power and curse of sin. While accepting Schweinfurth as 
the Christ of the second coming, they do not claim that he is 
Jesus of Nazareth. ' He claims to be sinless, to perform miracles, 
and to be able to bestow the Spirit on whomsoever he chooses. 
He also declares his power over sin, not only to save from its 
curse, but to save from its commission." * Under him are apos- 
tles who preside over separate companies and who read the 
sermons of Schweinfurth. Persons are received to membership 
who acknowledge him as the second Messiah. Their headquarters 
are near Rockf ord, 111. It is reported that Schweinfurth married 
one of his converts in September, 1896. 

THE SPIRITUALISTS 

Spiritualism had its beginning in certain demonstrations in the 
family of John D. Fox, in New York State, in 1848. The move- 
ment gained considerable following. Spiritualists claim to re- 
ceive communications from those who have died, their spirits 
being still living and in an active state. The communications 
are received through mediums, who generally go about as 

* Carroll's " Religious Forces," p. 105. 



THE CHRISTIAN SCIENTISTS 431 

speakers or lecturers. They have no strict denominational or- 
ganization. They have meeting-places, and camp-meetings hold 
quite a prominent place among them. Spiritualists generally 
reject the doctrine of the Trinity, believing that Christ was one 
of the great teachers of mankind. They do not hold that God 
is a personal being, but that He exists in all things. It is diffi- 
cult, however, to define exactly the belief of spiritualists, for 
there is considerable variety, and there are many connected with 
the various denominations, who accept the spiritualist teachings 
concerning the communication of the departed. Their follow- 
ing comes largely from the bereaved who desire, if possible, 
to receive communication from the departed. Spiritualists lay 
great stress on the future life as a continuation of the present 
life, and the possibility of receiving messages from those who 
have gone on before. Undoubtedly there are phenomena hard 
to explain in the doings of spiritualistic mediums; but a com- 
mittee of learned gentlemen in Philadelphia a few years ago, 
known as the Seybert Commission, made a careful investigation, 
and gave it as their opinion that all the phenomena presented to 
them were the result of easily detected fraud. It is a calm, ju- 
dicial statement, and deserves careful reading* 

THE CHRISTIAN SCIENTISTS 

The Christian Scientists owe their origin to Mrs. Mary Baker 
G. Eddy, who claims to have discovered the science of healing in 
1866. A church was not formed until 1879, of which Mrs. Eddy 
became pastor. It was in Boston, Mass. Other churches and 
organizations were formed, and the movement spread throughout 
the country. Their organization is simple, and they are bound 
together by a national association. The science teachers and 
healers are for the most part women.". The teachings of the 
Christian Scientists may be seen from the following definitions. 

* " The Seybert Commission on Spiritualism n (Philadelphia, J. B. Lip- 
pincott Company). 



432 COKNER-STONES OF FAITH 

Mrs. Eddy says : " The Scriptures are very sacred to me. I aim 
only to have them understood spiritually, for thus only can truth 
be gained." " God is denned as infinite and immortal mind, the 
soul of man and the universe." "We teach that man was and is 
the idea of God, coexistent and coeternal with the divine mind." 
" What we are wont to call the external world exists in the mind, 
and nowhere else." " Matter never was made, and is a belief, a 
chimera, an error." " Sin and sinners are mythology. Death is 
real, and sickness and sin are real, only as beliefs." " Disease is 
a thing of thought. Fear is the procurator of the thought which 
causes sickness and suffering. What seem to be disease and 
mortality are illusions of the physical senses. These illusions 
are not real, but unreal." "A young child may be sick by the 
anxiety of the mother." No drugs or external helps are used in 
healing ; cure is spiritual. The aim is to overthrow the belief in 
the reality of sickness. It has been said that the difference be- 
tween faith-healing and science-healing is that the former seeks 
to get the patient into a belief, and the latter to get him out of a 
belief. Mrs. Eddy's claims amount to an assertion of infallibility. 
Their organ is the " Christian Science Journal," and from its 
issue of December, 1897, we quote : " One of the most conspic- 
uous events in the external history of the Christian Scientists 
the past year is the erection and dedication of the First Church 
of Christ, Scientist, in Chicago." Mrs. Mary Baker Eddy, who 
made an address on that occasion, claims that it is the fruition of 
her seed-sowing in 1884, when she taught a class in Christian 
Science in Chicago. In closing her address she said : " Humbly, 
gratefully, trustingly, I dedicate this beautiful house of worship 
to the God of Israel, the divine love that reigneth above the 
shadow, that launched the earth in its orbit, that created and 
governs the universe— guarding, guiding, giving grace, health, 
and immortality to man." 

The building is of Bedford stone, which is believed to be the 
most durable to be had. The lot has a frontage of eighty-five 
feet and a depth of one hundred and eighty feet. The building 



THE INSPIEATIONISTS 433 

is eighty by one hundred and seventy-three feet. Its seating 
capacity is sixteen hundred, with space in the outer circle of the 
amphitheater for two or three hundred temporary seats. Its 
auditorium is more capacious than that of any other Protestant 
church in Chicago. Its total cost, including ground and furnish- 
ings, is $108,000— all paid for, not a dollar of indebtedness. The 
entire cost of it was contributed by thirteen hundred persons. 

For further study see the following : 

" Historical Sketch of Metaphysical Healing" and " Science 
and Health," Mrs. Eddy. 

Article " Science (Christian) " in " Concise Dictionary of Re- 
ligious Knowledge." 

" Christian Science : Its Truths and Errors " (pamphlet), Rev. 
H. M. Tenny (Cleveland, Burrows Brothers). 

THE INSPIEATIONISTS 

This religious body occupies seven villages, the principal of 
which is Amana, in the State of Iowa, where they are engaged 
in farming and manufacturing. They originated in Germany, 
whence they came to New York State in 1841, moving to Iowa 
in 1856. " They hold to the Trinity, to justification by faith, to 
the resurrection of the dead, but not to eternal punishment. The 
wicked are to be purified by fire. They do not observe the sacra- 
ment of baptism, but make much of that of the Lord's Supper, 
which, however, is celebrated not often er than once in two years. 
They believe that an era of inspiration began at the opening of 
the eighteenth century, the Holy Ghost revealing the secrets of 
the heart and conscience to messengers or new prophets." * 

The Sioux City "Journal" says: "Amusements generally are 
forbidden. Even photographs and pictures are not allowed. 
Their rules of daily life are very strict and severe, enjoining 
abstinence, penitence, and deep devotion. The society is suc- 

* Carroll's "Religious Forces," p. 114. 



434 CORNEE-STONES OF FAITH 

cessful financially, to say the least. The members are good 
citizens, pay their taxes, avoid litigation ; and if they find happi- 
ness in complying with their rigid rules of government, who can 
say them nay ? " * They now number about 1600. 



THE HARMONY COMMUNITY 

This community is located in Economy, Beaver County, Pa., 
where it has been since 1824. The Harmonists were originated 
by George Rapp, of "Wurtemberg, Germany, who came to this 
country in 1803, and established a colony in Butler County, Penn- 
sylvania. In 1815 they moved to Indiana, and founded a colony 
on the Wabash River. This was sold in 1824 to Robert Owen, 
who started there one of his communities, and called it New 
Harmony. It lasted about three years. 

George Rapp aimed to restore "primitive Christianity," and 
taught the speedy second advent of Christ. His followers are 
celibates. They believe in the ultimate salvation of all mankind. 
Those who marry have to undergo a probation of purification. 
The Harmonists have accumulated considerable property; they 
number about 250. 

THE SEPARATISTS 

This small religious body was started in Germany in the latter 
part of the last century. By whom begun they do not know, 
but one of the first believers to whom they point is Stephen 
Huber. Their desire was for a more spiritual faith than could 
be had in the state church, as they believed. A community 
with a present membership of 136 is located in Zoar, O. Their 
creed is similar to that of the Friends. They have no religious 
ceremonies of any kind. Marriages are by civil compact. In 
their services there is no public prayer. They are decreasing. 

* Quoted by Dr. Dorchester in " Christianity in the United States," p. 645. 



THE ONEIDA COMMUNITY 435 



THE ONEIDA COMMUNITY 



This body of so-called religious perfectionists was founded by 
John H. Noyes, a graduate of Dartmouth College, a student of 
theology at Andover and New Haven, who was licensed to preach 
in 1833. After attempting to form the community at New Haven, 
he organized it at Putney, Vt., in 1837, and in 1847 removed it 
to Oneida, Madison County, N. Y., where the community owned a 
farm of 640 acres, which it cultivated with success, and at one 
time numbered about 300 members. An affiliated society was 
also established at Wallingford, Conn., which owned a farm of 
340 acres, including a valuable water-power, and numbered 60 
members. 

The community taught and practised a community of goods 
and wives, and was long an offense to its neighbors. In 1879 a 
movement, led by clergymen of different religious denominations, 
was made to break up the organization ; when they resolved, in 
deference to public sentiment, to abandon the community of 
wives and reorganize the society according to law. 

THE SOCIETY FOR ETHICAL CULTURE 

This society was founded by Professor Felix Adler, in New 
York City, in 1876. " Its one distinguishing characteristic is 
that it attempts to unite men in a fellowship which is based 
purely on what may be called the ethical passion— the desire to 
know the good and to practise it. The value of religious doctrine 
is by no means depreciated ; but it is held that the primary and 
essential thing is to do the deed, and that those who earnestly 
try to act right may be trusted, in time, to discover the right 
doctrine. The bond of union in the Society for Ethical Culture, 
therefore, is practical, not doctrinal." * At their Sunday meetings 
addresses or lectures are delivered. Quite a little educational 
and philanthropic work is carried on by the society. Besides 

* Letter from Professor Adler to the author. 



436 CORNER-STONES OF FAITH 

the society in New York, there are societies in Chicago, Phila- 
delphia, and St. Louis. They number in all a little over 1000 
members. 

THE THEOSOPHISTS 

The Theosophical Society in the United States now numbers 
about 3000, the most of the members being in California. The 
society was founded in New York in 1875, and has since spread 
until it now has branches in all parts of the world. Its objects 
are (1) to establish the nucleus of a universal brotherhood, without 
distinctions of race, creed, sex, caste, or color ; (2) to promote the 
study of Aryan and other religions, literatures, and sciences, and 
demonstrate the importance of the study ; (3) to investigate 
unexplained laws of nature and the psychical powers latent in 
man* Theosophy, or the Wisdom Religion, teaches that there 
is " an eternal principle, called the unknown, which can never be 
cognized except through its manifestations. This eternal prin- 
ciple is in, and is, every thing and being. It periodically and 
eternally manifests itself and recedes again from manifestation." t 
Man, who is the flower of evolution, is a sevenfold being: one 
spirit, three souls, a life principle, and two bodies. The three 
souls are the spiritual, called buddhi, the human, called manas, 
and the animal, called Tcama. Thought and meditation are 
greatly emphasized by them. 

See further Carroll's " Religious Forces/ 7 p. 353. 
" Theosophy or Christianity, Which ? " Rev. I. M. Haldeman 
(New York, Croscup & Co.). 

THE WALDENSES 

The first colony of Waldenses came to America in 1893, and 
settled in Burke County, North Carolina, under the leadership 

* See " World's Parliament of Religions," edited by Dr. Barrows, p. 1517. 
t Ibid,, p. 1518. 



THE WALDENSES 437 

of Dr. Teofilo Gai and the Rev. C. A. Tron. Several thousand 
acres of land were purchased, and their colonization efforts have 
been very successful. A large number are expected in the 
spring. 

The Waldenses are the native free church of Italy. Their 
origin is somewhat obscure, but generally traced to Peter Waldo, 
a merchant of Lyons in France in the twelfth century. His fol- 
lowers were long known as the " Poor Men of Lyons." Influenced 
by the Reformation, their teaching is Calvinistic and their polity 
is presbyterial. 



XVII 

MOVEMENTS TOWARD A UNITY OF THE DENOMI- 
NATIONS 

u O Lord and Master of us all, 
Whate'er our name or sign, 
We own Thy sway, we hear Thy call, 
We test our lives by Thine." 

Whittier. 

THE discussion of the unity of Christian denominations is 
not only in the air, but it is in conventions, assemblies, 
conferences, and in newspaper and magazine articles. Not a 
conference of any importance meets without discussing it ; con- 
vention preachers preach about it; and then " great contest 
follows, and much learned dust." Are these platforms adopted 
by others ? Not one without qualification so far ; and the present 
indications are that there is little likelihood that they will be. 
The sincerity of the brethren that make these platforms need 
not be questioned. They discuss the problem fully and frankly, 
pass a set of resolutions expressive of their position, and then go 
home to have their action commended by some and condemned 
by others. At the next gathering the subject is taken up again. 
It is probable that this process will lead to some good result, but 
it is a long process, and thus far little has been accomplished, 
aside from a cooperation in Christian work. The little that has 
been accomplished has been a better understanding of the spirit, 

439 



440 CORNER-STONES OF FAITH 

purpose, and position of one another, a fuller realization of the 
difficulty in the way of union, and perhaps a greater appreciation 
of the importance of some kind of union. The cooperation of 
Christians in various lines of work, which exists more or less 
through the Evangelical Alliance, the Christian associations, the 
Endeavor societies, and kindred organizations, points to unity of 
Christians, and not to union of churches, which is a somewhat 
different story and will be considered presently. That which 
present discussions contemplate is the doing away with the 
hurtful divisions of the Christian forces, the reconciling of the 
injurious schisms among competing sects. There seems to be a 
growing feeling that something ought to be done to bring 
together the separated members of the church of Christ. That 
those whose position and ability give them the right to be heard 
are carefully considering the subject, and endeavoring to present 
some wise and comprehensive plan, is evident. The difficulties 
to be met, and the importance of the result, demand most judi- 
cious consideration. 

An important step in the right direction was taken by the 
General Convention of the Protestant Episcopal Church, at 
Chicago, in 1886. A basis of union was presented in four arti- 
cles, which, the next year, the bishops of the Anglican Church, at 
the Lambeth Palace in London, adopted, with slight modification. 
The Chicago-Lambeth Articles are as follows : 

" I. The Holy Scriptures of the Old and New Testaments as 
containing all things necessary to salvation, and as being the 
rule and ultimate standard of faith. 

"II. The Apostles' Creed as the baptismal symbol, and the 
Nicene Creed as the sufficient statement of the Christian faith. 

"III. The two sacraments,— baptism and the Supper of the 
Lord,— ministered with unfailing use of Christ's words of insti- 
tution and of the elements ordained by Him. 

" IV. The historic episcopate, locally adapted in the methods 
of its administration to the varying needs of the nations and 
peoples called of G-od into the unity of His church." 



UNITY OF THE DENOMINATIONS 441 

A joint commission was appointed by the General Convention 
to confer with other denominations. For several years a confer- 
ence was carried on between this commission and a committee of 
the Presbyterian General Assembly ; but it met with no definite 
result, and was abandoned. The articles have been very widely 
discussed, the discussion centering largely around the " historic 
episcopate " of the fourth article. The Christian spirit and sin- 
cere purpose of the Episcopal brethren who put forth these pro- 
posals was not questioned, but it was held that their adoption 
would simply mean that all become virtually Episcopalians. 
One Episcopal writer candidly remarks that true unity is to be 
found in joining " that body that can show that it has never 
broken itself off from the church which the apostles founded. 
That stream which flows in an uninterrupted course from the 
very fountainhead must needs be the true one."* This, of 
course, he believes is the Episcopal Church. 

The spirit and position taken in the Chicago-Lambeth platform 
has been largely nullified by the Episcopalians refusing to allow 
bishops to take under their care unattached churches which are 
willing to receive episcopal oversight, but which are not fully 
connected with the Episcopal Church. 

Professor Charles W. Shields, of Princeton University, has 
lectured and written extensively upon the subject of union as 
set forth by these articles.! His work and influence have greatly 
assisted in a wider presentation and a fuller study of the subject. 
The League of Catholic Unity has been formed to further the 
cause of unity along the line of the proposals. The signers 
of the declaration say, among other things : " We believe that 
upon the basis of these four principles as articles of agreement 
the unification of the Christian denominations of this country 
may proceed, cautiously and steadily, without any alteration of 

* Eev. E. B. Boggs, in "Christian Unity Proved by Scripture," p. 43 
(New York, Thomas Whittaker). 

t See "The Historic Episcopate" (New York, Charles Scribner's Sons, 
1894) ; "The United Church of the United States" {ibid). 



442 CORNER-STONES OF FAITH 

their existing standards of doctrine, polity, and worship which 
might not be reasonably made in a spirit of brotherly love and 
harmony, for the sake of unity, and for the furtherance of all the 
great ends of the church of Christ on earth." 

These articles have been followed by others, commanding more 
or less attention. The Disciples of Christ have issued a declara- 
tion of essentials which have been condensed as follows : 1. The 
original creed of Christ's church : Jesus is the Christ, the Son of 
the living God. 2. The ordinances of His appointment, baptism 
and the Lord's Supper. 3. The life which has the sinless Son of 
man as its perfect exemplification.* This statement, however, 
must be understood in the light of their insistence that baptism 
must be by immersion. 

The National Council of the Congregational churches, in Octo- 
ber, 1895, presented the following proposals as a basis of unity : 

1. The acceptance of the Scriptures of the Old and New Testa- 
ments, inspired by the Holy Ghost, to be the only authoritative 
revelation of God to man. 2. Discipleship of Jesus Christ, the 
divine Saviour and Teacher of the world. 3. The church of 
Christ, which is His body, whose great mission it is to preach 
His gospel to the world. 4. Liberty of conscience in the inter- 
pretation of the Scriptures and in the administration of the 
church. Such an alliance of the churches should have regular 
meetings of their representatives, and should have for its ob- 
jects, among others: 1. Mutual acquaintance and fellowship. 

2. Cooperation in foreign and domestic missions. 3. The pre- 
vention of rivalries between competing churches in the same 
field. At the same time the following resolution was adopted : 

"And whereas it cannot be expected that there shall be a 
speedy corporate union of the numerous bodies into which the 
Christian church of our own land is divided, we do therefore 
desire that their growing spiritual unity should be made manifest 
by some form of federation which shall express to the world their 
common purpose and confession of faith in Jesus Christ, and 
* American Church History Series, vol. xii., p. 98. 



UNITY OF THE DENOMINATIONS 443 

which shall have for its object to make visible their fellowship, 
to remove misunderstandings, and to aid their consultations in 
establishing the kingdom of God in the world ; and to this end 
we invite correspondence with other Christian bodies." 

The first response to this action of the Congregational Council 
came from the Christians. In April, 1896, a conference of the 
Congregational and Christian churches of central and southern 
Ohio was held, which is but the beginning, it is hoped, of others 
to be held, from which good results are expected. In April, 1888, 
a conference on union was held, in Philadelphia, between the 
Reformed Church in the United States (German Reformed) and 
the Reformed Church in America (Dutch Reformed). A very 
full and frank discussion was had, but it has not yet resulted in 
their uniting. 

In 1891 was formed the Brotherhood of Christian Unity, of 
which Professor Theodore F. Seward, Mus. Doc, is the enthusi- 
astic secretary. Its brief creed is as follows : 

"I hereby agree to accept the creed promulgated by the 
Founder of Christianity, love to God and love to man, as the 
rule of my life. I also agree to recognize as fellow-Christians 
and members of the Brotherhood of Christian Unity all who 
accept this creed and Jesus Christ as their leader. 

"I join the brotherhood with the hope that such a voluntary 
association and fellowship with Christians of every faith will 
deepen my spiritual life and bring me into more helpful relations 
with my fellow-men. 

" Promising to accept Jesus Christ as my leader means that I 
intend to study His character with a desire to be imbued with 
His spirit, to imitate His example, and to be guided by His pre 
cepts." 

This has had quite wide acceptance, and representatives of 
various denominations have become members of the brother- 
hood. 

The following paragraph from " The Mind of the Master," by 
Dr. John Watson (Ian Maclaren), has been widelv circulated as 



444 CORNER-STONES OF FAITH 

an all-sufficient creed : " I believe in the Fatherhood of God. I 
believe in the words of Jesus. I believe in the clean heart. I 
believe in the service of love. I believe in the unworldly life. 
I believe in the Beatitudes. I promise to trust God and follow 
Christ, to forgive my enemies, and to seek after the righteous- 
ness of God." 

One of the latest utterances upon the subject of union is the 
Pope's encyclical, sent forth by him, in 1896, because he is "in- 
tent upon the work of bringing all to the one fold of Christ." 
He says, among other things: "As the divine Founder of the 
church decreed that His church should be of one faith in govern- 
ment and communion, so He chose St. Peter and his successors 
as the principal and, as it were, the center of this unity." 

A meeting of the ministers of all the denominations in Hamp- 
den and Hampshire counties, Massachusetts, was held in Novem- 
ber, 1895, at which the following was adopted : 

" 1. We avow as our desire and aim the unity of the church of 
Christ throughout the world, and resolve to promote that unity 
by all means and in every way accordant with the spirit of 
Christ, 

" 2. We accept as bases of sympathetic consideration and study 
the Lambeth Articles, the propositions of the National Council of 
the Congregational churches, and similar declarations by other 
bodies. 

" 3. We propose for immediate action the formation of an An- 
nual Union Conference for Worship and Work, which shall 
include both clerical and lay representatives of every Christian 
congregation in Hampden and Hampshire counties, and we advise 
the appointment of a committee to arrange for the meeting of 
such a union conference within the ensuing year. 

"4. We recommend affiliation on this basis with the League 
of Catholic Unity." 

A federation between the Lutherans of the General Synod, 
General Council, and United Synod of the South has been effected. 
They propose to have the same hymnal and a common " Manual 



UNITY OF THE DENOMINATIONS 445 

of Ministerial Acts," with a common order of service. Coopera- 
tion in work and uniformity in worship is their object. 

Thus the various proposals and overtures are made toward the 
union of Christendom. There is need of more of just such action ; 
with it, Christian unity would not be far away. 

In the foregoing discussions of our denominational character- 
istics it has been seen that the denominational differences are 
of three general classes— differences of government, teaching, 
and worship. Various causes have conspired to produce the 
divisions. Some churches that had their origin in old-world 
controversies have been perpetuated in this country. Some 
separations have occurred in the midst of theological contro- 
versy when certain tenets were strongly emphasized and rigidly 
held. Some differences were caused by war issues. Now that 
the causes are removed, why should the divisions be perpetuated ? 
It is very easy for one with a new idea in his head to gain a 
following and thus start a denomination ; and, with zeal enough, 
and some persecution to give holy zest to the cause, his sect may 
attain considerable size and importance. This has been done 
more than once. It is these various denominations that are the 
organized means of spreading the gospel of Jesus Christ. Is it 
any wonder that it does not spread any faster, when so much 
energy and time and money are spent in strengthening de- 
nominational bulwarks? There is money enough expended 
in proclaiming sectarian peculiarities and church platforms 
alone to send all the missionaries needed to those who know 
not Christ, to say nothing of what might be accomplished 
at home. 

Organic union, it will hardly be doubted, is very far off. Dr. 
Theodore L. Cuyler has said : " My observation is that, while 
bigoted sectarianism is dying out (except among the extreme 
High-church Episcopalians), yet denominational esprit de corps 
is about as strong as ever. If men don't work in their denomi- 
national lines, they don't work much anywhere. Christian unity 
I go for; church union, on any basis, looks like an 'iridescent 



446 CORNER-STONES OF FAITH 

dream ' at present." * Some would find a union in a return to 
the church as it was in apostolic times. Ah, yes ; but what was 
it? The Presbyterians think that their church is the "nearest 
to the scriptural idea"; Congregationalists generally have no 
doubt but that theirs is ; Episcopalians are sure theirs is ; and the 
Disciples of Christ have already returned to apostolic simplicity. 
The question should not be, Which church is like the primitive ? 
but, Which is best adapted to the present needs and conditions ? 
The fact is that it would be as unwise and as unnecessary to go 
back to the condition of things in the very earliest Christian 
church as to go back in customs and in intellectual status gen- 
erally, and as impossible. What would be gained by organic 
union? There are some churches in the same body that are 
farther apart from one another than some churches of different 
polities. Simple union of government will never bring Christians 
together. " We cannot secure unity by binding the branches of 
the tree together. We must find it in a common stock and in a 
common root, leaving liberty of movement to the branches." 
What is needed first is not union, but Christian unity. And this 
can be obtained when we have (1) a clear understanding of what 
is essential and what non-essential, (2) more oneness of aim, 
(3) charity toward all, and (4) more of Christ in the heart and 
life. With our strong denominational love, we are wont to think 
that some characteristic of our own is essential. A plan of union 
is suggested by a large-hearted, liberal-minded Baptist divine, 
but one necessary plank is the immersion of believers only ; Epis- 
copalians suggest a platform, and put into it the historic episco- 
pate j and so it goes. 

"'Tis with our judgments as our watches : none 
Go just alike, yet each believes his own." 

We have one Master, and one enemy. Have we time to spend 
in making our accoutrements grander or simpler than another's, 

* " The Question of Unity, n edited by Dr. A. H. Bradford, p. 27 (New York, 
Christian Literature Company). 



UNITY OF THE DENOMINATIONS 447 

and parading them ? Each should enlist in some regiment, and 
be loyal to it, but give his strength and means to fighting the 
common foe. Every soldier loves his regiment, but is there any 
the less love or loyalty to the cause and country ? At the battle 
of Trafalgar, Lord Nelson took two of his captains who were at 
variance to a point where they could see the fleet of their oppo- 
nents, and said to them: "There, gentlemen, is our enemy. 
Shake hands and be friends." We are all brethren, and if a man 
love not his brother,— his Presbyterian, his Episcopal, his Bap- 
tist brother,— whom he hath seen, how can he love God, whom 
he hath not seen? Is it simply "for decency's sake and for 
courtesy's sake " that we call one another brethren ? " When the 
tide is out, you see little depressions on the beach, little pockets 
of water scattered here and there over the sand. When the tide 
comes in, the pockets are still there, but so blended with the over- 
flowing fullness that no one perceives them, even if they do not 
altogether forget the matter themselves." When there shall be 
an overflowing fullness of Christ, then there will be Christian 
unity. We are branches of the same vine, the vine Christ Jesus. 

The trouble is not so much that there are divisions, but that 
there are rivalries. The various denominations find their use in 
meeting the different tastes, needs, and conditions of people. It 
is the rivalries and contentions that are the scandal to Christian- 
ity. As Dr. Philip Schaff says : " Variety in unity, and unity in 
variety, is the law of God in nature, in history, and in His king- 
dom. We must therefore expect the greatest variety in the 
church of the future." * 

The various movements that bring Christians together in fel- 
lowship, in conference, and in work will help to hasten Christian 
unity. The Christian Endeavor movement is a great unifier, and 
might be still more so if some of the denominations did not see 
fit to withdraw from the interdenominational fellowship and 
organize along denominational lines. The evangelical Free 

* "World's Parliament of Religions," edited by Dr. J. H. Barrows, vol. ii., 
p. 1194. 



448 CORNER-STONES OF FAITH 

churches of England (the dissenting or unestablished churches) 
have formed a federation to oppose sacerdotalism and to promote 
evangelization. They present a united front against political 
and social evils. Already they are a power in the country. The 
Free churches of a city or district are organized into local coun- 
cils, which divide the field among the churches for visitation. 
Then there are councils of larger districts, and a national coun- 
cil. The effort is not to do away with the denominations, nor to 
have one organized church. It is a unity of effort in the cause 
of righteousness. The Rev. Charles A. Berry, D.D., of Wolver- 
hampton, England, representative of the federation, has recently 
been in America and spoken in various places. The Evangelical 
Alliance and the Young Men's Christian Association are valuable 
helps toward a like unity of work in the United States. These 
secure a more united fellowship and a larger acquaintance with 
one another. Unity must come gradually, and these are steps 
toward it. 

The one thing above all others that keeps the denominations 
apart is denominational pride. Loyalty to one's own is good ; it 
has its place ; but it ought not to be abused. Oftentimes those 
who are the most ignorant of the features that distinguish their 
church from others are the most strenuous in pushing their 
denomination. They have a jealous zeal for their church ; each 
wishes to see his own grow and prosper. While we ought not 
to love our own church the less, we ought to love Christ and His 
cause the more. " Let us therefore follow after the things which 
make for peace, and things wherewith one may edify another" 
(Rom. xiv. 19). 

The more of cooperation and federation we can obtain, the 
nearer is Christian unity, which can be helped on by a more 
practical Christianity, a better understanding of one another, a 
willingness to concede that each denomination does not have all 
the truth, that there are good features in others, and that some- 
thing may have to be surrendered by us. Thus by a united 
church, cooperating in the work of Christ on earth, we shall be 



UNITY OF THE DENOMINATIONS 449 

able to present to Him, when the Lord comes to receive His 
bride, a glorious church, without blemish, not having spot or 
wrinkle or any such thing, one family in Christ Jesus j for " one 
is your Master, even Christ ; and all ye are brethren." 

"When, soon or late, we reach that coast, 
O'er life's rough ocean driven, 
May we rejoice, no wanderer lost, 
One family in heaven." 



APPENDIX 
CHRONOLOGY, SUMMARY, GROUPINGS, AND STATISTICS 

CHRONOLOGICAL EVENTS IN THE RELIGIOUS HISTORY OF THIS COUNTRY 

1565. Earliest Roman Catholic church established at St. Augustine, Fla., 

and, about the same time, the church at Santa Fe, N. Mex. 
1607. Founding of Jamestown, Va. 

1611. The Rev. Alexander Whitaker comes to Jamestown with a company of 

English Puritans. 

1612. Building at Jamestown of the church in which Pocahontas was mar- 

ried; long used as an Episcopal church ; a ruin of it said to be still 
standing. 

1620. The one hundred and one Pilgrims of the " Mayflower " land at Plym- 
outh, and establish the first Congregational church in America. 

1624. First Puritan settlement in New Eng land, at Cape Ann. 

1629. Six vessels with emigrants frovjM «id arrive at Salem. 

1630. Settlement of Boston. ^^^ 

1635. Colonies from Dorchester and Watertown, Mass., remove to Connecti- 

cut. 
Roger Williams banished from Boston. 

1636. Thomas Hooker and his company found a Congregational church in 

Hartford, Conn. 
Roger Williams settles in Rhode Island. 
Harvard College founded at Cambridge, Mass. 
1638. Anne Hutchinson excommunicated in Boston for antinomianism, and 
banished. 
John Davenport founds New Haven, Conn. 

A colony of Swedish Lutherans settle on the banks of the Delaware. 

451 



452 APPENDIX 

1639. Organization of Baptist churches in Rhode Island. 

1644. A Presbyterian church established at Hempstead, Long Island, N. Y. 

1645. The New England ministers approve Hooker's " Survey of the Sum 

of Church Discipline." 

1646. John Eliot begins preaching to Indians. 

1648. The fifty-one Congregational churches of New England adopt the 
Cambridge Platform. 

1651. The Cambridge Platform approved by the General Court of Massa- 
chusetts. 

1656. Mary Fisher and Anne Austin, Quakers, come to Boston, but are 

imprisoned and then banished. 

1657. A Lutheran minister comes to New Amsterdam, where a number of 

Lutherans are living, but is expelled by the Dutch authorities. 
Ministerial convention in Boston recommends the Half-way Covenant. 

1661. Yearly Meeting of Friends (Quakers) established in Rhode Island. 
John Eliot's Indian Bible published. 

1662. Half-way Covenant adopted by Congregational synod in Boston. 
1669. First Lutheran church built in Philadelphia. 

1671. Seventh-day Baptists begin their first church in Newport, R. I. 

1672. George Fox attends Friends' Yearly Meeting in Rhode Island. 

1682. William Penn's colony begun in Pennsylvania. 

1683. Francis Makemie comes to America, sent by the Presbytery of Laggan, 

Ireland. 
First Mennonites come tOvAmerica. 
1685. Sir Edmund Andros seizes Old South Church, Boston, for Episcopal 

services. ^Bi 

1689. King's Chapel, Boston, erected for Episcopal worship. 
1692. Witchcraft delusion in Salem, Mass. 

Episcopalians, Baptists, and Quakers exempted from taxes for the 
support of Congregational churches in Massachusetts. 

1700. First German Lutheran church in the United States established in 

Montgomery County, Pennsylvania. 

1701. Yale College, New Haven, Conn., chartered. 

Society for the Propagation of the Gospel (Episcopal) organized in 
England. 
1704. Episcopal Church established by law in the Carolinas. 

French Huguenot church built in Pine Street, New York. 



APPENDIX 453 

1705. First presbytery in America. 

1708. Saybrook Platform adopted by Congregational synod, convened by 

order of Connecticut legislature. 
1717. First Presbyterian church organized in New York. 

1719. Presbyterian church built in Wall Street, New York. 

1720. About this time first Dunkers come to America. 

1722. Cutler, rector of Yale College, and others, become Episcopalians. 

1734. Great Awakening in New England begins, under the preaching of 

•Jonathan Edwards and others. 

1735. First Moravians come to America, and begin a colony in Georgia. 
1738. George Whitefield's first visit to America. 

1741. German Reformed church organized- in Montgomery County, Penn- 

sylvania. 
Zinzendorf comes to America, and founds Moravian church at Bethle- 
hem, Pa. 

1742. Arrival of the Rev. Henry M. Muhlenberg, and beginning of his im- 

portant work for the Lutheran Church. 

1746. Princeton College, New Jersey, founded. 

1747. First German Reformed synod meets. 

1748. First Lutheran synod meets in Philadelphia. 

1750. Edwards, missionary to Indians at Stockbridge, Mass. 

1754. Columbia College chartered in New York, under the name of King's 

College. 
1760. Early German Methodists come to New York. 

1765. St. Paul's Episcopal church built in New York. 

1766. A group of Methodist families gathered in New York, with Philip 

Embury as preacher. 
1768. First Methodist church in this country erected in New York City. 

Brick Presbyterian church built in New York opposite the Commons. 
1770. Rutgers College (then Queen's), New Brunswick, N. J., founded. 
1773. First Methodist conference meets in Philadelphia. 

1779. First Universalist church organized at Gloucester, Mass. 

1780. Free Baptist Society organized. 

1782. Associate and Reformed churches united as Associate Reformed 
churches. 
Settlement of Pennsylvania, with its religious liberty, begun. 



454 APPENDIX 

1782. James Freeman becomes rector of King's Chapel, Boston ; under him 
it becomes Unitarian. 

1784. First General Conference of Methodists meets in Baltimore. 
Saybrook Platform no longer civil law in Connecticut. 

1785. First association of Universalists meets in Oxford, Mass. 
Perfect religious liberty established in Virginia. 

First Protestant Episcopal General Convention held in Philadelphia. 

1789. Roman Catholic See established in Baltimore. 

First Presbyterian General Assembly convened in Philadelphia. 

1790. John Carroll consecrated the first Roman Catholic bishop in the United 

States. 
Methodists organized in Massachusetts. 
A Sunday-school society formed in Philadelphia. 
1792. First New Church (Swedenborgian) organization in America. 

Ecclesiastical separation between the German and Dutch Reformed 

churches ; each takes on new form and life. 
First community of Shakers in this country, Mount Lebanon, N. Y. 
1794. First General Synod of Dutch Reformed Church. 

1800. First camp-meeting held in America ; a new era of revival work. 
Evangelical Association originated about this time. 

United Brethren organized. 

1801. Plan of Union between Congregationalists and Presbyterians (until 

1852). 

1805. Henry Ware, Unitarian, chosen professor of divinity at Harvard. 

1806. Cumberland Presbyterians expelled from Synod of Kentucky. 
1808. Andover Theological Seminary founded by Congregationalists. 
1810. Christian Church started. 

Cumberland Presbyterian Church started in Kentucky. 

American Board of Commissioners for Foreign Missions established. 

1813. Union American Methodist Episcopal Church organized in the South. 

1814. First General Association of Baptists meets. 
1816. American Bible Society organized in New York. 

African Methodist Episcopal Church organized in Philadelphia. 
African Methodist Protestant Church comes into existence. 
1818. General Convention of New Church (Swedenborgian) organized. 
Connection of church and state wholly abolished in Connecticut. 



APPENDIX 455 

1819. Sermon of the Rev. W. E. Channing in Baltimore that crystallized 

the Unitarian movement. 

1820. African Methodist Episcopal Zion Church organized in New York. 
1824. American Sunday-school Union formed, and Sunday-school work 

begun on a large scale. 

1826. Welsh Calvinistic Methodist Church first brought to this country. 

1827. First Disciple church formed in Pennsylvania. 
1827-28. Hicksite Friends organized. 

1828. Methodist Protestants expelled from Methodist Episcopal Church. 
1830. Church of God becomes distinct organization. 

Mormon Church organized. 
1833. Separation of the two branches of the Reformed Presbyterian Church. 

Complete separation of church and state in Massachusetts. 
1835. Adventists organized about this time. 

1837. Presbyterian General Assembly abrogates the Plan of Union. 

1838. Old and New School (Presbyterian) separation. 

1840. German Evangelical Synod of North America organized. 

1843. Wesleyan Methodists withdraw on account of slavery. 

1844. Southern Baptists begin separate organization. 

1845. Seventh-day Adventists arise. 

Methodist Episcopal Church South organized, separating from the 

parent body on the question of slavery. 
About this time spiritualists arise. 

1846. Evangelical Alliance founded. 

1851. Young Men's Christian Association organized (begun in London in 

1844). 

1852. First conference of Reorganized Church of Jesus Christ of Latter- 

day Saints (Mormon). 
Plan of Union ended (begun in 1801). 
1854. Christian Church South started. 
1858. United Presbyterian Church formed. 

1860. Free Methodists form a separate organization. 

1861. Presbyterian Church South separates from the Northern Assembly. 

1863. General Synod of the South (Lutheran) formed. 

1864. Christian Union churches organized. 

1866. Mrs. Mary Baker Eddy claims to have discovered the science of healing. 



456 APPENDIX 

1867. General Council (Lutheran) organized. 

1869. Old and New School Presbyterians effect a union. 

Cumberland Presbyterian Church, Colored, becomes separate organ- 
ization. 

1870. Colored Methodist Episcopal Church organized. 

1872. Lutheran Synodical Conference formed. 

1873. Reformed Episcopal Church organized. 

Present system of International Sunday-school lessons adopted. 

1879. First Christian Science church established, with Mrs. Eddy as pastor. 

1880. Salvation Army introduced into this country. 

1881. First Christian Endeavor Society organized in Portland, Me., by the 

Eev. F. E. Clark, D.D. 
1886. Protestant Episcopal General Convention in Chicago adopts four 
articles as a proposed basis of union of the denominations. 
Lutheran General Synod of the South, with others, becomes the United 
Synod of the South. 

1888. Chicago articles of union adopted by the Anglican Church bishops at 

Lambeth Palace, England. 
General Conference of Age-to-come Adventists formed. 

1889. Division occurs in the United Brethren Church. 

1891. Split occurs in the Evangelical Association, and the United Evan- 
gelical Church formed. 
Second Ecumenical Council (Methodist) meets in Washington, D. C. 
(first in London in 1881). 
1893. Meeting of the Parliament of Eeligions in Chicago. 

First colony of Waldenses come to this country and settle in North 
Carolina. 

1896. American Volunteers, under Mr. and Mrs. Ballington Booth, separates 

from the Salvation Army. 
The Christian Catholic church organized in Chicago by Rev. John 
Alexander Dowie. 

1897. Colored Presbyterians of the South organized into a separate body. 



SUMMARY OF DENOMINATIONS 

AD VENTISTS.— Originated with the preaching of William Miller, about 
1835, who proclaimed the near and personal return of Christ. They believe 
that the kingdom is to be set up on the earth, which is to be refined with 
fire, and that Christ is to come in person before the millennium. They bap- 
tize by immersion. They accept the Bible and for the most part interpret it 
literally. Some observe the seventh and some the first day of the week as 
Sabbath. Some set a time for the second coming of Christ ; others do not. 
Some teach conditional immortality. There are six separate bodies of Ad- 
ventists : Evangelical, Advent Christians, Seventh-day, Church-of-God, Life 
and Advent Union, Churches of God in Jesus Christ. 

ALBRIGHTS.— See Evangelical Association. 

AMISH.— See Mennonites. 

BAPTISTS.— Their principles originated in Europe; but the American 
Baptist churches owe their origin to Roger Williams, who came here from 
England, and finally settled in Rhode Island, about 1636. Their distinctive 
principle is that only believers are to be baptized, and that the only true 
baptism is immersion. Their teachings are evangelical ; polity independent. 
There are thirteen bodies. 

In 1844 the Southern Baptists separated on slavery issues. 

Free Baptists date from 1780. They are Methodists in theology, em- 
phasizing free will to accept divine grace, and are open-communionists. 

Primitive or Anti-mission Baptists, once known as "Hard-shell 
Baptists," are opposed to missions, Sunday-schools, and all human con- 
trivances. 

Seventh-day Baptists date from 1671. They teach that the seventh day 
of the week should be observed as the Sabbath. 

Other branches are : Colored, Six-principle, Original Freewill, General, 
Separate, United, Baptist Church of Christ, Old Two-seed-in- the-Spirit 
Predestinarian Baptists. 

BRETHREN.— See Plymouth Brethren, River Brethren, United Brethren, 
and Dunkers. 

457 



458 SUMMARY OF DENOMINATIONS 

CAMPBELLITES.-See Disciples of Christ. 

CATHOLIC APOSTOLIC CHURCH (called Irvingites, after Edward Ir- 
ving, their most distinguished founder).— It was formed about 1835, and in 
this country about 1850. They accept the ancient creeds, and teach the near 
approach of the second coming of Christ. Elaborate organization. 

CATHOLICS.— The Roman Catholic Church was established here by set- 
tlers from Spain, France, and Great Britain. The head of the church is the 
Pope, the vicar of Christ and the successor of St. Peter. Under him are the 
clergy. All utterances of the Pope ex cathedra are infallible. Clergy are 
celibates. They have seven sacraments ; worship liturgical. 

CHRIST ADELPHIANS.- Originated with Dr. John Thomas, who came to 
this country about the middle of the present century. Reject the doctrine 
of the Trinity ; teach that immortality is conditional ; that baptism by im- 
mersion is necessary to salvation ; that Christ is coming to the earth to set 
up His kingdom. 

CHRISTIAN CATHOLIC CHURCH. -Organized in Chicago by Rev. J. A. 
Bowie, February, 1896. 

CHRISTIAN REFORMED CHURCH. -See Reformed Church in America. 

CHRISTIAN UNION CHURCHES. -Organized, in 1864, by those op- 
posed to the Civil War and to political preaching. Their principles are : the 
oneness of the church of Christ ; Christ the only Head ; the Bible the only rule 
of faith and practice ; good fruits the only condition of membership ; Chris- 
tian union without controversy; each local church to govern itself; partizan 
preaching discountenanced. 

CHRISTIAN SCIENTISTS. -Organized by Mrs. Mary Baker G. Eddy, in 
1879. They teach the science of healing. Have had a considerable growth. 

CHRISTIANS (not the same as Disciples, q. v.).— This denomination grew 
out of the union, in 1810, of three distinct movements that had for their aim 
simple Bible teaching : one among the Methodists in Virginia, one among the 
Baptists in Vermont, and one among the Presbyterians in Kentucky. In 
teaching they are evangelical. They practise immersion, but are liberal 
open-communionists. In polity they are independent. 

The Christian Church South was organized in 1854, but they are now 
practically united in all parts of the country. 

CHURCHES OF GOD (often called by others Winebrennerians).— Be- 
came a distinct organization in 1830, as the result of the revival preaching 
of the Rev. John Winebrenner, of the German Reformed Church. In polity 
they are like the Methodists ; they recognize only the immersion of believers 
as baptism ; they practise washing of the disciples' feet ; their only creed is 
the Bible without note or comment. 

CONGREGATIONALISTS.— Congregational churches were planted in this 
country by Independents from England. The first to come were the Pilgrims 



SUMMARY OF DENOMINATIONS 459 

in the " Mayflower " in 1620, having sojourned a few years in Holland. Each 
local congregation manages its own affairs, but is in fellowship with the others ; 
councils, conferences, and the like are only advisory. In teaching they are 
evangelical, and have no established creed, but generally accepted confes- 
sions ; baptize usually by sprinkling. 

COVENANTERS.— See Reformed Presbyterian Churches, under Presby- 
terians. 

DISCIPLES OF CHRIST (often called Christians, sometimes called Camp- 
bellites).— Grew out of a revival movement in Kentucky and Tennessee, 
and the work of Alexander Campbell. First church formed about 1827. In 
polity same as Congregationalists ; baptize by immersion ; teaching evangeli- 
cal and simple, and based on the New Testament ; observe the Lord's Supper 
every Sabbath. 

DUNKERS (or German Baptists ; known among themselves always as 
Brethren). — They came first from Germany about 1720, where they originated 
with the preaching of Alexander Mack, a Pietist. They endeavor to follow 
closely what they believe to be the plain teaching of Scripture ; baptize by 
immersion, plunging three times head foremost ; practise feet-washing. There 
are three divisions : Conservatives, Progressives, and Old Order Brethren. 

DUTCH REFORMED. -See Reformed Church in America. 

EPISCOPAL.— The Protestant Episcopal Church was established in this 
country by members of the Church of England. The government of the 
church is vested in the clergy, —bishops, priests, and deacons, —having, how- 
ever, representative bodies —the general and diocesan conventions, and the 
vestry of each local church or parish. They hold to the apostolic succession 
of the ministry, the High-church party especially insisting upon it. Their 
doctrinal basis is the Thirty-nine Articles ; special prominence is given to the 
Apostles' Creed ; their worship is liturgical. 

The Reformed Episcopal Church was organized, in 1873, by members 
of the Low-church party who were opposed to ritualistic tendencies and to 
the restrictions against non-episcopally ordained clergymen. 

EVANGELICAL ASSOCIATION (sometimes known as Albrights). - 
Originated with the preaching of the Rev. Jacob Albright, of the Methodist 
Church, about 1800, among the Germans of Pennsylvania. In government, 
teachings, and worship they are like the Methodists. 

The church is now divided into two bodies. The seceders are known as 
the United Evangelical Church. 

FREE BAPTISTS. -See Baptists. 

FREE METHODISTS. -See Methodists. 

FRIENDS (or Quakers).— They came from England, where they originated 
with the preaching of George Fox. The central thought of their teaching is 
"the divine Spirit in the heart of every man." This is their inner light. 



460 SUMMARY OF DENOMINATIONS 

They do not baptize, nor have the Lord's Supper. Silent communion is ac- 
ceptable worship. 

The Hicksites are the liberals among them. 

GERMAN BAPTISTS. -See Dunkers. 

GERMAN EVANGELICAL PROTESTANT CHURCH. -No synodical 
organization, but association of ministers. In teaching liberal and rational- 
istic. 

GERMAN EVANGELICAL SYNOD OF NORTH AMERICA. -Organ- 
ized in 1840. Represents the state church of Prussia, which is a union of 
the Lutheran and Reformed bodies. 

GERMAN REFORMED. -See Reformed Church in the United States. 

HICKSITES. -See Friends. 

LATTER-DAY SAINTS. -See Mormons. 

LUTHERANS.— Came to this country from Germany, where the church 
originated with the Reformation of Luther; Lutherans from other countries 
also came. The government of the church is in the hands of each local con- 
gregation, with councils and synods having delegated powers. The Bible is 
the only infallible rule of faith and practice, the Augsburg Confession being 
a correct exposition of it. A liturgy is provided, but there is liberty in its 
use. 

There are four large divisions of Lutherans : General Synod, United Synod 
of the South, General Conference, and Synodical Conference ; also twelve 
independent synods. 

MENNONITES.— Came from Holland, the first in 1683, where they origi- 
nated with the preaching of Menno Simons. They are a plain people, practise 
the washing of the saints' feet, and baptize by pouring. Their teaching is 
evangelical ; polity is Presbyterian. 

There are twelve divisions, the Amish Mennonites being second in point 
of numbers ; they drew off, under Jacob Ammen, on the subject of church 
discipline. 

METHODISTS.— Methodism was the result of a movement, begun at Ox- 
ford, England, to purify the religious life of that time. The chief movers 
were John and Charles Wesley. Methodism was brought to America about 
1760. The government of the church is by conferences and meetings of 
officers ; bishops are superintendents ; the ministry is itinerant, and they have 
also local preachers and exhorters. In teaching they emphasize free will to 
accept divine grace, lay stress on holiness of character, have spiritual fervor 
and revival methods. Class-meetings and probation of candidates for mem- 
bership are features. Worship is non-liturgical. There are several divisions, 
the Methodist Episcopal being the original and the largest. 

The Methodist Episcopal South separated, in 1848, on the slavery 
question. 



SUMMARY OF DENOMINATIONS 461 

Methodist Protestant. —Expelled, in 1828, "because of opposition to 
office of bishop and desire for lay representation. Have no bishops, but pres- 
idents of annual conferences. Itinerancy regulated by conferences, and not 
limited. 

Free Methodists.— Organized in 1860 by those expelled from the Meth- 
odist Episcopal Church. Their purpose was to restore the simplicity of Wes- 
leyan Methodism in doctrine and practice. Have no bishops ; oppose ex- 
pensive churches, rented pews, and secret societies. 

Wesleyan Methodists. —Withdrew from the Methodist Episcopal Church 
in 1843, because of strict views on slavery. In local affairs churches are 
independent, but they have annual and general conferences. Itinerancy 
arranged by mutual agreement. 

Congregational and Independent Methodists are Congregational in 
polity and Methodists in teaching and antecedents. 

Primitive Methodists came direct from England, where they originated 
with those who advocated camp-meetings, which were opposed there. 

There are the following separate colored Methodist bodies : African Meth- 
odist Episcopal, African Methodist Episcopal Zion, Colored Methodist Epis- 
copal, Union American Methodist Episcopal, African Union Methodist 
Protestant. 

MORAVIANS.— Originated in Moravia in the fifteenth century. The first 
Moravians came to this country in 1735. Their government is similar to the 
Episcopal, but their bishops are not diocesan. They have no formal creed ; 
emphasize life above belief ; preeminently a missionary church. Their wor- 
ship is liturgical. 

MORMONS.— Originated with Joseph Smith and Sidney Rigdon, about 
1830. Government is hierarchical. Teaching is found in the Book of Mor- 
mon. They baptize by immersion. There are two divisions : the Church of 
Jesus Christ of Latter-day Saints, found principally in Utah, and the Reor- 
ganized Church of Jesus Christ of Latter-day Saints. The former until 
recently practised polygamy (perhaps now secretly). The latter claim to be 
the true followers of Joseph Smith, and deny the genuineness of the revela- 
tion of polygamy. 

NEW CHURCH. —This is the name adopted by the New Jerusalem Church, 
or Swedenborgians. Introduced here by the followers of Emanuel Sweden- 
borg. First organization in America in 1792 at Baltimore. Each congrega- 
tion has much liberty in government, but general oversight by associations. 
Worship partly liturgical. Teaching elaborate : man's life is the divine 
presence freely communicated to him ; spirit of man has form ; no resurrection 
of the natural body ; heaven consists in a good life and the charity and faith 
that inspire it, hell in burnings of false and evil life within. 

PLYMOUTH BRETHREN. -Originated in England about 1830. Simple 



462 SUMMARY OF DENOMINATIONS 

organization. Have no church buildings— use halls. No paid ministry. 
Teaching for the most part Calvinistic. 

PRESBYTERIANS. —Were among the early settlers, especially those who 
came from Scotland and the north of Ireland. First presbytery in America 
was organized in 1705. The government is vested in representative bodies — 
session, presbytery, synod, General Assembly. In teaching, emphasize divine 
sovereignty and lay stress upon sound doctrine. Doctrinal standard is the 
Westminster Confession. Worship is non-liturgical. There are several 
divisions. 

Presbyterians South came out of the above in 1861, on political issues. 
Teaching and polity the same. 

Cumberland Presbyterians.— Expelled from the Synod of Kentucky in 
1806, because a few of their ministers were ordained without the customary 
qualifications ; organized in 1810. Originally more liberal in teaching than 
the parent body. The Cumberland Presbyterian Church, Colored, is a 
separate organization. 

United Presbyterians.— Formed by the union of the Associate and As- 
sociate Reformed churches, in 1858. Psalms only sung in worship ; denounce 
secret societies ; very conservative in teaching and practice. 

Reformed Presbyterian Churches.— Two branches (separation occurred 
in 1833) : Synod op the Reformed Presbyterian Church in America, 
and General Synod of the Reformed Presbyterian Church, or Cove- 
nanters. Former forbid members to vote or hold political connection ; 
latter permit members to exercise their own discretion. Both denounce 
secret societies and sing only psalms in worship. 

Associate Presbyterians. —Came from Scotland ; strict in teaching and 
worship. 

PROTESTANT EPISCOPAL. -See Episcopal. 

QUAKERS. -See Friends. 

REFORMED CHURCH IN AMERICA (or Dutch Reformed Church, as 
it is often called). —Came from Holland. First organization at New York in 
1628. Polity and teaching similar to the Presbyterians. Doctrinal standards 
the Heidelberg Catechism and the Canons of the Synod of Dort. Their wor- 
ship is semi-liturgical, a few forms being prescribed. 

The Christian Reformed Church is a branch of a church of the same 
name in Holland, which separated from the established church in 1835 for 
the purpose, as they declared, of greater purity in doctrine and polity, and 
was brought by emigrants to America. 

REFORMED CHURCH IN THE UNITED STATES (or German Re- 
formed Church). — Came from Germany. First synod formed in 1747 in 
Pennsylvania. Polity, teaching, and worship substantially the same as the 
preceding. Emphasize sacraments and catechetical instruction. 



SUMMARY OF DENOMINATIONS 463 

REFORMED EPISCOPAL. -See Episcopal. 

RIVER BRETHREN.— They are closely allied to the Mennonites, coming 
to this country from Switzerland. Their name is probably derived from 
baptizing in the river. There are three small branches. 

SALVATION ARMY. —An organization begun by the Rev. William Booth 
in London in 1878, and introduced into this country two years later. Military 
organization ; teaching evangelical, of the Methodist type. 

Volunteers, organized by those who left the Salvation Army in 1896, led 
by Ballington Booth and wife. 

SCHWENKFELDERS.— Originated with the followers of Kasper von 
Schwenkfeld, a nobleman of Germany, in the fifteenth century. Only a few 
hundred in this country. 

SHAKERS.— Followers of Ann Lee, born in England. First community 
in this country in 1792. Strict celibates ; live in communities ; reject doc- 
trine of the Trinity ; worship with peculiar forms. 

SPIRITUALISTS.— Began with demonstrations in the Fox family about 
1848. Claim to receive communications from the departed. 

SWEDENBORGIANS.-See New Church. 

SWEDISH EVANGELICAL MISSION COVENANT. -A union of two 
Swedish Lutheran synods in 1885, led by Dr. Waldenstrom. United for the 
purpose of furthering missionary enterprises. Have simple basis of faith. 

UNITARIANS. —Arose from a theological split chiefly among Congrega- 
tionalists, although the first church was formed from the first Episcopal 
church in New England. Teach the oneness of God, and reject the doctrine 
of the Trinity ; Jesus and the Bible purely human ; more radical now than at 
first. Each congregation independent, as with the Congregation alists. 

UNITED BRETHREN.— Originated with the preaching of Philip William 
Otterbein, of the Reformed German Church, and Martin Boehm, of the 
Mennonites. Organized in 1800. Polity similar to the Methodists. No 
bishops, but superintendents ; one order of clergy ; ministry itinerant ; teach- 
ing evangelical ; worship non-liturgical. 

A division occurred in 1889, the minority objecting to the revision of the 
constitution and confession. 

UNITED EVANGELICAL.— See Evangelical Association. 

UNITED PRESBYTERIANS. -See Presbyterians. 

UNIVERSALISTS.— Originated with the preaching of John Murray, at one 
time a Methodist preacher, who came to America in 1770. First church or- 
ganized in 1779. Have a modified Congregational polity; each parish is 
bound to observe the laws enacted by State and general conventions. Teach 
the final reconciliation of all souls to God ; believe in one God, revealed in 
one Lord Jesus Christ, and in one Holy Spirit of grace. Worship non- 
liturgical. 



464 SUMMARY OF DENOMINATIONS 

VOLUNTEERS. -See Salvation Army. 

WALDENSTROMIANS.-See Swedish Evangelical Mission Covenant. 

WELSH CALVINISTIC METHODIST. -Brought to this country about 
1826 from Wales. Historically belongs to Methodists, but is Presbyterian in 
teaching and polity. 

WINEBRENNERIANS.-See Churches of God. 



DENOMINATIONAL GROUPING 



I. According to Origin 

With reference to their origin, the denominations may be placed in two 
groups— the transplanted and the indigenous. 

1. The transplanted denominations (that is, those which came here from 
organized bodies in the Old World, or the elements of which came) are : 



Baptists — parent body. 

Catholic Apostolic. 

Congregational. 

Dunkers. 

Evangelical Synod of North America. 

Friends. 

German Evangelical Protestant. 

Lutherans — parent body. 

Mennonites. 

Methodist Episcopal. 

Moravians. 

New Church. 

Plymouth Brethren. 



Presbyterians — parent body. 

Primitive Methodists. 

Protestant Episcopal. 

Reformed Church in America. 

Reformed Church in the United State ?. 

Reformed Church, Christian. 

River Brethren. 

Roman Catholics. 

Salvation Army. 

Schwenkf elders. 

Shakers. 

Welsh Calvinistic Methodists. 



2. The indigenous denominations (that is, those that grew up in the United 
States through schism, secession, expulsion, or some new teaching) are : 



Adventists— all branches. 

Baptists— all but parent body. 

Christadelphians. 

Christian Union, 

Christians. 

Church of God. 

Colored churches. 



Disciples. 

Evangelical Association— both 

branches. 
Lutherans, the branches of. 
Methodists, Congregational. 
Methodist Episcopal South. 
Methodist, Free. 
465 



466 



DENOMINATIONAL GROUPING 



Methodist Protestant. 
Methodists, Wesleyan. 
Presbyterians, Cumberland. 
Presbyterians, Reformed. 
Presbyterians South. 



Presbyterians, United. 
Reformed Episcopal. 
Unitarians. 
United Brethren. 
Universalists. 



//. According to Polity 

There is considerable difficulty in classifying the denominations with refer- 
ence to their government, because of the variations, in many cases very 
slight. But we may place them in three groups with some degree of exact- 
ness, noting the variations as they occur : 

1. Hierarchal (power vested in one man with subordinate functionaries) : 

Salvation Army. 



Mormons. 
Roman Catholics. 

2. Representative (the management 

bodies) : 

Protestant Episcopal (in part prelati- 
cal, having much power vested in 
the order of the clergy— bishops, 
priests, and deacons). 

Reformed Episcopal. 

Methodists— all branches (large power 
in the hands of bishops and minis- 
ters). 

United Brethren. 



of affairs is vested in representative 

Evangelical Association— both 

branches. 
Presbyterians — all branches. 
Reformed Church in America. 
Reformed Church in the United States 
Christian Reformed Church. 
Moravians. 
Church of God. 
Volunteers. 



3. Independent (the management of affairs is in the hands of the individual 
congregations ; each church is independent, but in fellowship with the others) : 



Congregational. 
Baptists— all branches. 
Disciples. 
Unitarians. 
Christians. 
Christian Union. 

Adventists— all branches except Sev- 
enth-day. 
Friends. 

Christadelphians . 
Lutherans (have councils and synods 



with delegated powers, but each 
congregation is independent). 
Similar are the 

Universalists. 

New Church. 

Mennonites. 

River Brethren. 

Dunkers. 

Seventh-day Adventists. 

Wesleyan Methodists. 



DENOMINATIONAL GROUPING 



467 



III. According to Worship 

It is in this particular that people are wont more especially to note the 
differences. Some churches have certain forms ; others have different forms ; 
some more, some less. There are several groups into which the denomina- 
tions may be placed with reference to forms and methods of worship. First, 
as to the general form of worship, there are three groups : 

1. Liturgical (prescribed forms of worship) : 
Moravians. Reformed Episcopal. 
Protestant Episcopal. Roman Catholics. 

2. Semi-liturgical (prescribed forms used in part) : 

Lutherans. Reformed Church in America. 

New Church. Reformed Church in the United States. 

3. Non-liturgical (no prescribed forms) : 

Adventists. Evangelical Association. 

Baptists— all branches. Methodists— all branches. 

Christadelphians. Plymouth Brethren. 

Christian Union. Presbyterians— all branches. 

Christians. Schwenkfelders. 

Church of God. Unitarians. 

Congregational. United Brethren. 

Disciples. Universalists. 
Dunkers. 

The mode of baptism separates the denominations into three groups : 



1. Those who pour : 
Roman Catholics. 

2. Those who immerse : 
Baptists— all branches. 
Disciples. 
Adventists. 

Dunkers. 
Church of God. 

3. Those who sprinkle : 
Congregationalists. 
Presbyterians— all branches. 



Mennonites (reject infant baptism). 



Christadelphians. 
Mennonites— some branches. 
Mormons. 

Christians (will use other mode when 
preferred). 



Methodists— all branches. 
United Brethren. 



468 DENOMINATIONAL GROUPING 

Reformed Church in America. Moravians. 

Reformed Church in the United States. Christian Union. 

Lutherans. Plymouth Brethren. 

Evangelical Association— both Universalists. 
branches. 

The following denominations practise feet-washing : 

Seventh-day Adventists. Church of God. 

Dunkers. United Baptists. 

Mennonites. 

Roman Catholics have seven sacraments ; Protestants have two. Some 
churches pass the elements at the Lord's Supper, as the Presbyterians, Con- 
gregationalists, and Baptists ; some go to the altar, as the Methodists and 
United Brethren. Some observe the sacrament every Sabbath, some once a 
month or once in two months. The Friends do not baptize nor celebrate the 
Lord's Supper ; they spiritualize all forms. 

IV. According to Teaching 

It is when we come to the subject of doctrine that the difficulty of group- 
ing is found. A classification will not be attempted ; not because the differ- 
ences are so great and so many, but because they are really so few. There 
is, of course, a wide difference between the orthodox denominations and the 
liberal ; but within the bounds of each of these oftentimes the divergence is 
so slight as to be scarcely appreciable except to the theologians. There are 
wider separations between the members of the same denomination, in some 
cases, than between different denominations. As President Hyde has said : 
" Between Congregationalists, Presbyterians, Methodists, Baptists, and Epis- 
copalians, doctrinal differences are insignificant. Not one in a hundred of 
the members of these churches could state the differences in doctrinal views 
which separate them." * The differences, where they exist, come from lean- 
ing to one phase or the other of the same truth— of emphasizing one aspect 
more than another. Presbyterian and Reformed churches generally em- 
phasize divine sovereignty ; Methodists emphasize free will to accept divine 
grace ; Congregationalists and Baptists sometimes lean to the former, more 
often to the latter view. Unitarians are the so-called liberals, who eliminate 
the supernatural and emphasize morality ; Universalists emphasize the final 
reconciliation of all men to God. The impossibility of making satisfactory 
groups will be readily seen. The various teachings have been noted in 
presenting the denominational characteristics. 

* Article in "Forum," April, 1893. 



STATISTICS OF DENOMINATIONS IN THE UNITED STATES 



DENOMINATIONS. 



Adventists and branches 

Baptists 

" Seventh-day 

" Free 

" Primitive 

Catholics, Roman 

Christians 

Christian Scientists 

" Union 

Churches of God 

Congregationalists 

Disciples of Christ 

Dunkers and branches 

Episcopal, Protestant 

" Reformed 

Evangelical Association 

Friends, Orthodox 

" Hicksite 

German Evangelical Synod 
Latter-day Saints (Mormons) . . 
" " Reorganized 

Lutherans and branches 

Mennonites and branches 

Methodist Episcopal 

" Episcopal, South . . . . 

" Protestant 

" Free 

" Wesleyan 



Colored 



Moravians 

New Church ( Sweden borgians) 

Plymouth Brethren 

Presbyterians, Northern 

" Southern 

u Cumberland 

" United 

Reformed Church in America 

" " United States 

River Brethren 

Salvation Army 

Spiritualists 

United Brethren 

Unitarians 

Universalists 

Volunteers 



1835 
1639 
1671 
1780 



1565 
1810 
1879 
1864 
1830 
1620 
1827 
1720 
1612 
1873 
1800 
1661 
1827 
1840 
1830 
1852 
1669 
1683 
1766 
1845 
1828 
1860 
1843 

1870 

1735 
1792 
1830 
1644 
1861 
1806 
1858 
1628 
1747 
1750 
1880 
1848 
1800 
1819 
1779 
1896 



2,262 

40,658 

109 

1,640 

3,530 
14,526 

1,300 
343 
294 
600 

5,625 
10,029 

1,100 

6,183 
115 

1,792 
830 

1,130 

600 

500 

10,901 

1.262 

26; 114 

13,919 

2,294 

708 

565 

1,794 

112 

99 

314 

7,631 

2,816 

2,915 

950 

634 

1,653 

111 

716 

334 

4,249 

455 

1,006 

200 



1,713 
27,257 

123 
1,423 
2,130 
10,911 
1,200 
3,500 

183 

450 
5,465 
5,780 
2,665 
4,678 

111 
1,524 
1,298 

"878 

' 2*,000 

6,693 

2,042 

17,468 

11,882 

2,716 

908 

600 

2,784 

120 
101 



1,393 

1,872 
895 
654 

1,039 
179 

2,444 



2,328 
535 
773 
650 



90,946 

3,824,038 

9,205 

93,087 

126,000 

8,271,309 

120,000 

40,000 

18,214 

40,000 

630,000 

1,051,079 

101,000 

659,268 

10,000 

115,465 

90,921 



194,618 

259,000 

40,000 

1,524,288 

109,088 

2,851,525 

1,482,665 

182,583 

28,135 

18,600 

$ rVrt'd, 

\ 512,750 

14,220 

6,496 

6,661 

960,911 

211,694 

175,642 

123,541 

107.960 

234,612 

4,739 

50,000 

45,030 

243,183 

70,000 

50,744 

7,000 



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